釋禪波羅蜜次第法門 2

English (machine translation) 2

Language: English

2.1

Spoken by Great Master Zhizhe of Tiantai under the Sui

Chapter Six, Part One: Differentiating the Preliminary Expedients of Dhyāna-pāramitā (The explanation of this section comprises three fascicles. This present single fascicle directly explains the external expedient means, clarifying the superficial and proximate expedients for subduing coarse minds in the desire realm. Investigators might find it awkward, suspecting it entirely involves superficial affairs, being easy to state but difficult to practice, wondering how it could directly discuss the various profound expedients of principle. When we reach below the explanation of the seventh major section on cultivation and realization, comprising twelve fascicles, it will indeed follow the depth and shallowness of dhyāna in affairs and principle, clarifying step by step before the stages of realization the characteristics of skillful mental application in the two kinds of practice: active practice and wisdom practice. As this text did not circulate, this note is recorded for information.)

2.5

If a practitioner can penetrate the five kinds as previously distinguished, clarifying the characteristics of the various dhyānas, then internal faith will unfold. If one wishes to settle the mind and practice study, one must have a good knowledge of expedient means. Now in clarifying the expedient means of cultivating dhyāna, they are broadly divided into two: first, external expedient means, which are the methods of mental application outside absorption; second, internal expedient means, which are the methods of mental application inside absorption. That both are generally called expedient means is an alternative name for skillful practice and study. Because the practitioner skillfully practices in the initial conditioning, they are named expedient means. Strictly speaking, external expedient means also have applications inside absorption, and internal expedient means also obtain applications outside absorption. For the present, speaking generally and from the predominant perspective, they should be distinguished as above.

2.6

Regarding the explanation of the external expedient means, there are inherently five types: first, possessing the five conditions; second, censuring the five desires; third, abandoning the five hindrances; fourth, regulating the five factors; fifth, practicing the five factors. These five sets of five comprise twenty-five practices in all, all of which are aspects of the expedient means for initially cultivating the mind when one has not yet attained dhyāna.

2.7

First, "possessing the five conditions": 1. keeping the precepts pure; 2. possessing adequate clothing and food; 3. dwelling at ease in a quiet place; 4. putting an end to all affairs and involvements; 5. obtaining good spiritual friends. These are the five conditions for cultivating dhyāna.

2.8

First, "keeping the precepts pure" is divided into three points: 1. explaining having precepts and lacking precepts; 2. explaining keeping and violating [the precepts]; 3. explaining repentance.

2.9

First, explaining having precepts and lacking precepts. Having gone forth and received the prohibitive precepts, one is therefore said to "have precepts." This comprises three points:

2.10

1. Explaining the differences in conditions and capacities for generating the precepts: there are ten types in all. What are the ten?

2.11

1. Naturally obtaining the precepts: the Buddha is such a person, generating them naturally without a teacher.

2.12

2. Obtaining the precepts by self-vow: this refers to Kāśyapa. He originally possessed the capacity of a pratyekabuddha, but encountering the Buddha's appearance in the world, he was included in the rank of the śrāvakas. He answered the Buddha, saying, "The Buddha is my teacher; I am the Buddha's disciple." Having spoken these words, he immediately generated the precepts.

2.13

3. Obtaining the precepts by seeing the truth: this refers to the five men including Kauṇḍinya. When the Buddha turned the Dharma wheel of the four truths for them, they immediately awakened to the first fruit and generated the precepts in consequence.

2.14

4. Obtaining the precepts through the three refuges: at that time there was not yet the karmavācanā procedure; upon hearing the Buddha recite them three times, they immediately generated the ranks of precepts because their faculties were sharp.

2.15

5. Obtaining the precepts through the eight reverential rules: this refers to the Buddha's maternal aunt. The Buddha was not inclined to ordain women into the homeless life, but his maternal aunt pleaded earnestly, so the Buddha had the eight reverential rules conferred upon her from afar, whereupon she immediately generated the full precepts.

2.16

6. Obtaining the precepts through doctrinal debate: this refers to the novice Sudaya debating doctrine with the Buddha. The Buddha questioned him on the meaning of impermanence and so forth, and he was able to answer every point. Later the Buddha asked, "Where is your home?" He answered the Buddha, saying, "The three realms are all empty; why does the World-Honoured One ask where my home is?" The Buddha said to Ānanda, "Take him back among the saṅgha to confer the full ordination on him." At that time he was only seven years of age.

2.17

7. Obtaining the precepts through "Come, good [monk]": when the capacity for the path was ripe, the Buddha called, "Come, good [monk]!" and he immediately obtained the precepts.

2.18

8. Obtaining the precepts by sending an emissary: this refers to the woman Ardha-Kāśī. She possessed a fine and pleasing appearance, rated as worthy of half the kingdom of Kāśī; because people wished to obstruct and seize her, she was allowed to send an emissary among the saṅgha to receive the precepts on her behalf, and afterwards returned to the nunnery to receive the precepts for her.

2.19

9. In border regions where there are few qualified persons, a quorum of five persons is permitted to confer and obtain the precepts.

2.20

10. In the Central Lands where there are many persons, ten persons confer the full precepts. These are the ten aspects of obtaining the precepts. Nowadays, the ordination by a karmavācanā procedure of ten persons is mostly used. This explains the aspect of having the precepts.

2.21

Second, directly explaining the essence and characteristics of the precepts: there are differences between two types of doctrinal teachings. In the Hīnayāna teaching, it explains that the precepts are an unconditioned good dharma: when the causes and conditions for receiving the precepts are complete, if one generates the unmanifest precept, thereafter whether asleep or entering samādhi, this goodness arises naturally on its own without requiring bodily, verbal, or mental activity, taking the unmanifest precisely as the precept-essence. According to the Sarvāstivādins, they explain that the unmanifest precept is unmanifest form, invisible and non-obstructive. According to the Dharmaguptakas, they explain that the unmanifest precept belongs to the third category, being a dharma that is neither form nor mind. Since the various schools differ, although one should not adhere one-sidedly, according to the Hīnayāna doctrinal teachings, taking the unmanifest as the precept-essence is ultimately correct, and its meaning is without error. In the Mahāyāna doctrinal teachings, it is said that precepts arise from the mind, directly taking the good mind as the precept-essence. This meaning is as explained in the Yingluo jing. Some masters say: "The Mahāsāṃghikas say that the unmanifest precept is a mental dharma."

2.22

Third, explaining the different aspects of having precepts: there are two points here:

2.23

First, according to the Hīnayāna, the seven assemblies generate their minds and the liturgical procedures for receiving precepts differ, so the precepts obtained also have superior and inferior [grades]. For example, for upāsakas and upāsikās, there are the aspects of the five precepts for householders. If a man or woman who has not previously entered the Buddha's Dharma has not killed their father or harmed their mother, nor committed the rebellious sins, encounters a good teacher who instructs them to take refuge in the Three Jewels and receives the five precepts for them, and when the liturgical procedure is completed, the unmanifest [essence] of the five precepts arises, this is called obtaining the five precepts; from this point on, they are called pure faithful men and women. Next, explaining that novices have the aspect of the ten precepts: if the two masters—the preceptor and the ācārya—duly have the person take pure refuge in the Three Jewels to go forth following the Buddha, and the two masters complete the liturgical procedure, then the unmanifest [essence] is generated, which is called obtaining the novice precepts. Next, explaining the aspects of having precepts for the fully ordained monks: if while being a novice one has not committed grave offenses, and ten pure masters—the preceptor and ācāryas—perform the karmavācanā, completing it in accordance with the Dharma, this is called obtaining the full precepts of a great bhikṣu. The aspects of having precepts for novice nuns, śikṣamāṇās, and fully ordained bhikṣuṇīs are also like this. Even if these seven kinds of persons had originally committed grave offenses, if they meet with good conditions—meaning performing the Mahāyāna Fangdeng repentance—and the signs of attainment are completed, then upon receiving the precepts later they will also generate the unmanifest good. Anything differing from what has been explained above is called not obtaining the precepts, and is also called lacking precepts.

2.24

Second, whether a bodhisattva practitioner has precepts or lacks precepts cannot be known. Why is this? Because bodhisattvas throughout lifetimes in the past, or when first generating the mind, have met with good conditions and obtained the precepts.

2.25

Second, explaining keeping and violating [the precepts] comprises three points: 1. briefly explaining keeping and violating; 2. broadly explaining keeping and violating in detail; 3. explaining concealing and manifesting.

2.26

Regarding the first, generally explaining keeping and violating, there are two: 1. the characteristics of keeping; 2. the characteristics of violating.

2.27

1. Regarding the characteristics of keeping: "keeping" means guarding and maintaining. As explained above, the seven kinds of persons receive the Buddha's prohibitive precepts and, for the sake of the ten benefits, guard and maintain them without violating them. The ten benefits, as explained in the Vinaya, are: "1. for gathering the saṅgha; 2. for exceedingly well gathering [the saṅgha]; 3. for the saṅgha to dwell in comfort; 4. for subduing haughty persons; 5. for the conscientious to dwell in comfort; 6. to bring faith to the unbelieving; 7. to increase the faith of those who already believe; 8. to ward off taints in the present life; 9. to sever evil in future lives; 10. to make the pure practitioners dwell long." The practitioner single-mindedly reveres and guards them, not daring to violate or damage them, just as one protects a floating bladder without discarding even a speck of dust; therefore it is called guarding and maintaining, and also called upholding, like the analogy of holding a bowl of oil. These are the characteristics of keeping.

2.28

2. Explaining the characteristics of violating: "violating" means transgressing. Originally having received the Buddha's precepts wishing to escape birth and death and seeking liberation, now encountering bad conditions one cannot restrain one's own mind and transgresses midway, whether grave or light; therefore it is called transgressing. Furthermore, "violating" means contravening [a treatment]. It is just like taking medicine: there are dietary prohibitions and fasts, but if one does not follow the doctor's instructions and eats bad food, contravening the potency of the medicine, not only can the disease not be cured, but on the contrary it worsens, sometimes even leading to death. The characteristic of violating the precepts is also like this; therefore it is called violating.

2.29

Second, broadly explaining keeping and violating: from the initial mind up to the Buddha fruit, ten types are explained: 1. keeping unbroken precepts, meaning keeping the first four grave [precepts] without violating them. 2. Keeping unbreached precepts, meaning not violating in relation to the saṅghāvaśeṣas. 3. Keeping unpunctured precepts, meaning not violating in relation to the lower three categories. 4. Keeping unblemished precepts, also called unadulterated precepts, meaning not giving rise to a flattering mind or the adulterating thoughts of vitarka and vicāra that cause afflictions, also called precepts concurrent with absorption. 5. Keeping precepts compliant with the path, which means the mind practicing the contemplation of the sixteen aspects, generating the wisdom of patience regarding suffering, also called precepts concurrent with the path. 6. Keeping unattached precepts: when an anāgāmin completely severs the nine grades of cultivation-abandoned [defilements] of the desire realm, this is called the moral-code precepts of abandonment, up to severing all fetters such as attachment to form and attachment to the formless, all of which are called unattached precepts. 7. Keeping precepts praised by the wise: generating the bodhicitta and keeping the precepts to cause all sentient beings to attain nirvāṇa. Keeping the precepts in this way is praised by the wise; it can also refer to keeping the bodhisattva's ten grave and forty-eight light precepts. Because these precepts can lead to the Buddha fruit, they are praised by the wise. 8. Keeping sovereign precepts: when a bodhisattva keeps the precepts, he attains sovereignty amidst all kinds of conditions that break precepts; it can also be said that because the bodhisattva understands that guilt and non-guilt are unobtainable, he keeps the precepts purely in accordance with benefiting sentient beings, his mind clinging to nothing, which is therefore called sovereign precepts. 9. Keeping complete precepts: the bodhisattva is able to fulfill all precept dharmas of sentient beings as well as the precepts of higher stages. 10. Keeping precepts compliant with absorption: without rising from the cessation absorption, manifesting all kinds of deportment and precept dharmas to liberate sentient beings.

2.30

The first four are the purity of mundane precepts and can also result in supramundane precepts; their meanings are fully as explained earlier and should be properly distinguished. The middle two are the purity of supramundane precepts. The last four are the purity of supramundane highest precepts. If one can receive and keep them as explained above, these are the characteristics of keeping precepts; differing from what has been explained above are the characteristics of violating. These are called the discussion of the characteristics of keeping and violating precepts in terms of shallow and deep, from the initial mind up to the Buddha fruit. Therefore a sūtra says: "Only the Buddha alone possesses pure precepts; all other persons are called precept-breakers."

2.31

Furthermore, explaining keeping the precepts now means that one simply cultivates according to one's capacity and strength, making progress toward gradual purity; if not, one cannot give rise to the dhyānas and samādhis. Furthermore, a bodhisattva of sudden practice is able, through the expedient means of wisdom, to completely keep the ten types of precepts in a single thought-instant from the first generation of the mind; therefore a sūtra says: "Initial generation of the mind and ultimate [realization] are not two or different."

2.32

Third, explaining concealing and generating. Here there are inherently two points: 1. directly explaining concealing and generating; 2. examining and determining.

2.33

What are the characteristics of concealing and generating? When a practitioner keeps the precepts, they can generate dhyāna-samādhi; breaking the precepts conceals dhyāna-samādhi. Because a practitioner keeps the mundane precepts purely, mundane dhyāna is generated; if one keeps the mundane precepts impurely, mundane dhyāna is concealed. Regarding supramundane precepts and supramundane highest precepts: keeping them generates dhyāna, and violating them conceals dhyāna; they are differentiated analogously in this way.

2.34

Second, examining and determining concealing and generating: because the current cultivation of dhyāna by sentient beings is not uniform, one should make a fourfold distinction: 1. there are cases where although one violates the precepts, absorption is generated, while keeping them does not generate it; 2. there are cases where breaking the precepts does not generate absorption, while keeping the precepts generates it; 3. there are cases where both keeping and violating the precepts generate it; 4. there are cases where neither keeping nor violating generates it.

2.35

Regarding the first: when a person who violates the precepts cultivates dhyāna-samādhi and it is generated, this is because of habitual causes from the past: the good roots were profound and thick, and although there is present transgression, because the power of past good roots is strong, and also because present cultivation of dhyāna-samādhi with intense shame and conscience serves as a condition—just as when owing debts, the strongest creditor pulls first—there is therefore the principle of generating absorption. Second, as for keeping the precepts without generating absorption: this person did not plant the causes of deep dhyāna-samādhi in the past, and although in this life they again keep the precepts and cultivate absorption, it is not generated immediately. The third, where both generate it, and the fourth, where neither generates it, can both be explained analogously; thus there are four different kinds. Examining their root source, it must necessarily be generated through keeping the precepts, while violating the precepts will ultimately be an obstruction. Why is this? If one experienced dhyāna-samādhi in the past, one knows that it was because one kept the precepts and generated absorption in the past that it became a habitual cause in this life; and in this life, using shame, conscience, repentance, and purity as conditions, the good roots of past lives are therefore able to be generated.

2.36

Third, in explaining repentance, there are inherently two points: 1. first explaining activating the mind of repentance; 2. directly explaining the methods of repentance.

2.37

First, what is meant by setting in motion the mind of repentance? If by nature a person did not commit evils, there would be no guilt to repent of. Since practitioners cannot maintain the precepts decisively, or along the way encounter bad conditions and thereupon violate them, whether minor or grave, because the precepts are broken, their śīla is impure and samādhi does not arise. It is like a garment soiled with grease: it cannot take dye. Therefore, one must repent. Through repentance, the categories of precepts become pure and samādhi can arise, just as when a soiled garment is washed clean, dye can adhere to it. The practitioner reflects in this way: 'If my precepts are not pure, I must certainly repent.' Therefore, a sūtra states: 'Within the Buddha's Dharma there are two kinds of strong people: first, those whose nature is not to commit evil; second, those who, having committed [it], are able to repent.' Now, one who commits a fault and knows to repent is called a strong person.

2.38

Now, as for repentance: *kṣama* (repent) means to seek forgiveness from the Three Jewels and all sentient beings; *paścāttāpa* (regret) means to feel shame and remorse, reform one's errors, and plead for pity. [One resolves:] 'If this guilt of mine can now be eliminated, then in the future, I would rather lose body and life than ever again create such miserable karma.' As a monk said to the Buddha: 'I would rather embrace this blazing great fire than ever dare to violate the Tathāgata's pure precepts.' Generating such a mind, one prays only that the Three Jewels bear witness and take one in—this is called repentance. Furthermore, *kṣama* means not concealing outwardly, while *paścāttāpa* means reproaching oneself internally; *kṣama* means knowing guilt to be evil, while *paścāttāpa* means dreading receiving its retribution. There are many such explanations, which will not be elaborated now; to state the essentials, if one can know phenomena to be deceptive and vain, permanently cease evil karma, and cultivate the wholesome path, this is called repentance.

2.39

Second, explaining the methods of repentance comprises three points: first, directly explaining the differences among the methods of repentance; second, explaining the stages and degrees in the elimination of guilt; third, explaining the marks of whether one is restored [to one's original state] or not restored.

2.40

First, directly explaining the differences among the methods of repentance: the causes for eliminating guilt each have their own methods. Just as when a garment is soiled with grease, if one washes it merely with water, it can never be removed, but Chinese soapberry and lye can eliminate it. The methods of eliminating guilt are also like this. Now, in explaining the methods of repentance, the doctrinal approaches are indeed numerous; to discuss the essentials, they do not exceed three kinds: first, repentance through ritual enactment, which aids the vinaya in explaining repentance; second, repentance through observing signs, which aids the methods of concentration in explaining repentance; third, repentance through observing non-arising, which aids the methods of wisdom in explaining repentance. These three kinds of repentance methods in their meaning run through both the Tripiṭaka and the Mahāyāna, but speaking according to the predominant usage: the former one method is mostly the repentance method of the Hīnayāna; the latter two methods are mostly the repentance methods of the Mahāyāna.

2.41

First, explaining repentance through ritual enactment: because performing wholesome deeds counters evil deeds, it is therefore called repentance. As in the *Vinaya*, this method is used exclusively to eliminate guilt. Why is this? As in the repentance of the second class [of offenses, the *saṅghāvaśeṣa*]: 'When an assembly of twenty monks completes the karma-ritual of separate residence, humble attitude, rehabilitating the offender, and so forth, it is then termed eliminated.' Here there is no discussion of seeing various signs, nor of wisdom contemplating emptiness; thus one knows that it is merely repentance through ritual enactment. *Karma*, this is translated as 'ritual enactment'; likewise down to the lower three classes, they are all ritual enactments. This matter is easily understood, and its meaning is explained extensively in the Vinaya. However, the method for repenting the four grave offenses is not explained [there]. Separately, the *Sūtra of the Most Sublime Initial Teaching* presents the method for repenting the four grave offenses. That sūtra states: 'One should invite thirty pure monks; amidst the great assembly, the monk who committed the offense should reveal it himself. The saṅgha executes the karma-ritual to completion for him, and furthermore before the Three Jewels he performs various practices and recites the precepts a thousand times; he then attains purity.' It also states: 'He is made to obtain a sign as proof, and then his guilt is said to be eliminated and pure.' One should know that although this is not presented in the Vinaya, the sūtra has this explicit text for the karma-ritual; the appearance of the ritual enactment is as explained extensively in that sūtra.

2.42

Second, explaining repentance through observing signs: the practitioner relies on the repentance methods in various sūtras, focusing the mind with diligence, and in a tranquil mind sees various signs, as explained in the Bodhisattva Precepts. If one repents the ten grave offenses, one must see an auspicious sign for the offense to be eliminated; when a Buddha comes to rub one's crown, or one sees light, flowers, and various auspicious omens, the guilt is then eliminated. If one does not see signs, then although one repents, there is no benefit. Among the various Mahāyāna Vaipulya dhāraṇī rituals, there are many such repentance methods of observing signs. The Tripiṭaka and the *Saṃyuktāgama* also explain methods of repentance through observing signs, saying that when the contemplations of hells, poisonous snakes, white ūrṇā-rays, and so forth are completed, guilt is said to be eliminated. Because all these are performed within a concentrated mind, repentance through observing signs is mostly explained in reliance on the methods for cultivating concentration.

2.43

Question: When seeing various signs, how does one know that guilt has been eliminated?

2.44

Answer: The sūtras' explanations differ, and there are distinctions between light and heavy offenses, so no fixed determination can be made. Now, only to state the essentials: signs do not exceed four kinds: first, seeing signs in dreams; second, when walking the path, hearing a voice in space, or seeing unusual marks and various wondrous portents; third, while sitting, witnessing signs of good, evil, breaking the precepts, keeping the precepts, and so forth; fourth, taking inner realization of various Dharma gates, the unfolding of the mind directed to the path, and so forth as signs. These are judged according to the severity [of the offense] and cannot be stated definitively; below, when examining the wholesome and unwholesome root dispositions, they will be briefly set forth again.

2.45

Question: Māra can also create such signs; how can they be distinguished?

2.46

Answer: Indeed so; the heterodox and the correct are difficult to distinguish and cannot be taken definitively. When a sign appears, only an excellent master recognizes it; the matter must be decided face to face and cannot be recorded in writing. Therefore, when practitioners first repent, they must stay close to a good friend, a person who distinguishes the heterodox from the correct. Furthermore, when it comes to seeing signs, even when they are seen suddenly, it is still difficult to know whether they are heterodox or correct; if one follows the texts and sets one's mind to seek them, one will mostly fall into demonic influence.

2.47

Question: If that is so, it should not be called repentance through observing signs.

2.48

Answer: What is meant by 'observing signs' is merely that one applies one's mind to practice the path, and when success is achieved, signs appear; taking these to make a judgment, one then knows whether guilt is eliminated or not eliminated. It does not mean that while practicing the path, one keeps signs in mind and gives rise to grasping. If one applies the mind in this way, demonic hindrances will definitely arise in abundance.

2.49

Question: What is the practice ritual for repentance through observing signs?

2.50

Answer: The methods appear in the various Mahāyāna Vaipulya sūtras; practitioners should search the sūtras themselves and practice according to the texts.

2.51

Third, explaining repentance through observing non-arising: as stated in the verse from the *Sūtra on Contemplating Samantabhadra*:

2.52

The ocean of all karmic hindrances / All arises from false thinking. / If one wishes to repent, / Sit upright and contemplate true reality. / All guilts are like frost and dew; / The sun of wisdom can eliminate them. / Therefore, with utmost sincerity of mind, / Repent of the six sense faculties.

2.53

Now, when a practitioner wishes to perform the great repentance, they should generate great compassion, have pity on all, and deeply penetrate the source of guilt. Why is this? All phenomena are fundamentally empty and quiescent; there is not even merit, how much less guilt? Yet sentient beings fail to reflect skillfully, falsely grasping at the conditioned and giving rise to ignorance along with craving and hatred. From these three poisons, they extensively commit boundless, limitless grave offenses of all kinds, which all arise from a single thought of the unawakened mind. If one wishes to eradicate them, one should merely reflect back: from where does such a mind arise? If it is in the past, the past has already ceased; a phenomenon that has ceased does not exist, and a non-existent phenomenon is not called a mind. If it is in the future, the future has not yet arrived; a phenomenon that has not yet arrived is simply not existent, and a non-existent phenomenon also lacks this mind. If it is in the present, within the present it does not abide for a kṣaṇa; in a sign that does not abide, mind cannot be apprehended.

2.54

Furthermore, if one says it is present: as for the present, is it within, without, or in between the two? If one says it is within, it would not depend on the external, because the internal would exist by itself. If one says it is without, it would have no fault regarding oneself. Furthermore, external sense objects lack awareness; how could they have mind? Since there is neither within nor without, how could there be an in-between? If there is no in-between, then there is no resting place. Contemplating it like this, one does not see its appearance, nor is it in any spatial location; one should know that this mind is ultimately empty and quiescent. Since one does not see mind, nor does one see non-mind, there is not even an object of contemplation, how much less a subject of contemplation? Without subject and without object, inverted thinking is severed. Since inverted thinking is severed, there is no ignorance, nor craving and hatred. Without these three poisons, from where could guilt arise?

2.55

Furthermore, all myriad phenomena entirely belong to the mind; if the nature of mind is itself empty, how much more so the myriad phenomena? If there are no myriad phenomena, what is karmic guilt? If one cannot apprehend guilt, nor can one apprehend non-guilt, contemplating guilt as unarisen destroys all guilt, because the root nature of all guilt is empty and eternally pure. Therefore Vimalakīrti told Upāli: 'They themselves are without guilt; do not increase their fault. You should simply eliminate it directly, and not disturb their minds.' Also, as stated in the *Sūtra on Contemplating Samantabhadra*: 'Contemplate mind as without mind; phenomena do not abide in phenomena. My mind is of itself empty; guilt and merit have no master. All phenomena are likewise all this way: without abiding and without destruction. Performing this repentance is called the great repentance, is called the adorned repentance, is called the repentance that destroys mind-consciousness, is called the repentance devoid of the signs of guilt. For one who practices this repentance, the mind is like flowing water; in thought after thought, one sees Bodhisattva Samantabhadra and the Buddhas of the ten directions.' Thus one knows that deeply contemplating non-arising is called the great repentance, the most supreme and wondrous among repentances. All methods of repentance explained in Mahāyāna sūtras take this contemplation as primary. If one departs from this contemplation, it cannot be called a great Vaipulya repentance.

2.56

Question: In repentance through observing non-arising, how does one know the signs of the elimination of guilt?

2.57

Answer: When applying the mind in this way, in thought after thought, all karmic guilts in thought after thought naturally cease. If one wishes to know the transformation of phenomena that obstruct the path, by persisting diligently without cessation, various signs will also appear naturally, and observing these, one can know. As explained earlier in 'Observing Signs', auspicious dreams, wondrous portents, the unfolding of concentration and wisdom, and other such signs should be fully explained here.

2.58

Furthermore, if the practitioner's contemplation of the mind corresponds with principle, that itself is the sign of the elimination of guilt; one need not labor to seek anything else. Therefore, the *Sūtra on Contemplating Samantabhadra* says: 'If one causes this wisdom of emptiness to correspond with the mind, know that in a single thought one can eliminate the grave offenses of birth-and-death of hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas.' Taking this as proof, if one attains the wisdom of the endurance of non-arising, one exhausts the source of guilt. Thereupon śīla is pure, and one can cultivate dhyāna-concentration.

2.59

Second, explaining the differences in the stages and degrees of the elimination of guilt: since repentance methods differ, one should know that their elimination of guilt is also different. Why is this? Guilts have three grades: first, path-obstructing guilt arising from violating non-informative [form]; second, intrinsic guilt; third, root guilt of ignorance and afflictions. Commonly termed 'guilt' (*āpatti* / *pāpa*), it means to crush. In the present, it crushes and damages the practitioner's merit and wisdom; in future lifetimes when retribution is received in the three destinies, it can crush and break the practitioner's physical form and mind; therefore it is called guilt.

2.60

First, explaining repentance through ritual enactment: it destroys path-obstructing guilt that violates non-informative [form]. Second, explaining repentance through observing signs: it destroys intrinsic guilt of evil karma; therefore the *Mahāyāna-śāstra* says: 'If a monk violates the precept against killing, though he repents, regains pure precepts, and his path-obstructing guilt is eliminated, the retribution for killing is not eliminated.' This can corroborate the former and explain the latter. One should know that because repentance through observing signs exerts great effort, it can eliminate intrinsic guilt. Third, the elimination of guilt through repentance by observing non-arising: it destroys the guilt of the habitual causes of ignorance and all afflictions; this thoroughly eliminates the fundamental root of guilt.

2.61

Third, explaining the marks of restoring or not restoring [to the original state].

2.62

Question: When repentance is pure, does one regain the original state or not?

2.63

Answer: Commentators differ. Some say that they are not restored: just as when a torn garment is patched, although it is whole again, it is ultimately not as good as never having been torn. Some say that they are restored: just as when a soiled garment is washed clean again, it is no different from before. Some say that some are restored and some are not restored: as explained in the Vinaya, [transgressions of] the first two categories are not restored, whereas those of the latter three categories can be restored. As explained in the sūtras of the initial teaching, by performing the ritual of repentance (karman), the four parājikas are all completely restored. Now I say that it is not necessarily definitively so. One should match the previous three kinds of repentance methods with three meanings: first, the meaning of restoration; second, the meaning of surpassing the original; and third, the meaning of vastly surpassing the original.

2.64

Now this should be clarified by borrowing analogies: First, in repentance through ritual action, when sins are eliminated, [the vows] are either restored or not restored; it is like a person suffering from a cold illness taking ginger and cinnamon: the affliction is cured, but the body either recovers its former state or does not. Second, in repentance through contemplating signs, not only are sins eliminated, but dhyāna-concentration can also arise. This surpasses the original. Why? Because originally there was no dhyāna-concentration. It is like a person suffering from a cold illness taking powdered mineral drugs: not only is the cold removed, but the body also becomes plump and robust, surpassing the original state. Third, in repentance through contemplating non-arising, not only are sins eliminated and the various dhyāna-concentrations aroused, but one even attains the realization of the Path. This vastly surpasses the original. It is like a sick person taking an elixir of the immortals: not only is the illness cured, but one also attains the supernormal powers of an immortal, free in magical transformations. Deducing from this, how could it be of a single kind?

2.65

Question: This may be so for those who possess precepts, but what about those who have no precepts?

2.66

Answer: Those without precepts should receive the precepts again. Or, there are those who arouse the precepts through repentance, as stated in the Sūtra on the Contemplation of Samantabhadra. Furthermore, regarding the bodhisattva precepts: sentient beings, throughout life after life, may have already encountered good spiritual friends, aroused the bodhicitta, and received the bodhisattva precepts, but in the midst of saṃsāra, being inverted, they created sins and lost or violated them. Now, because they take refuge in the Three Jewels, temper them again, and additionally purify them through repentance, by means of these original precepts, dhyāna-concentration will also arise. Therefore, although they lack the precepts of specific rules, they may already possess the original bodhi precepts. Furthermore, as the Mahāyāna Treatise states: "Śīla in the language of Qin means 'delighting in good.' To delight in practicing the good path and not be indolent oneself is called śīla. Whether one receives the precepts and practices the good, or does not receive the precepts and practices the good, both are called śīla." If practicing the good without receiving the precepts is called śīla, then since one already has śīla, how could one not attain the arousal of the various dhyānas and samādhis?

2.67

Question: If that is so, what is the use of receiving precepts?

2.68

Answer: Not so. First, it assists the Path; second, it establishes the external form of the Buddha's Dharma. How could one not rely upon it?

2.69

Question: According to what has been said above, must a beginner sitting in meditation always repent, or is that not necessarily so?

2.70

Answer: It is not necessarily in one way only. As explained in the Sūtra on the Exquisite and Supreme Concentration, if one can simply sit in meditation with a straightforward mind, that itself is the foremost repentance. However, if during meditation difficulties multiply and one cannot focus the mind, one must repent.

2.71

Second, explaining the sufficiency of clothing and food: Now to explain, the provisions of clothing are of three kinds: First, as with the Great Beings of the Snow Mountains and others practicing the Path, keeping only one robe is sufficient; because they do not wander among humans and their power of endurance is perfected, these are superior persons. Second, like Kāśyapa and others who always undertook the dhūta practices, keeping only the three robes of rag-cloth without needing any extra; these are the clothing provisions of middling persons. Third, in very cold lands, or if inferior persons cannot endure it, the Tathāgata additionally permitted the keeping of the hundred and one requisites and the like; yet one must declare them pure through the formal procedure and know moderation and contentment. If one greedily seeks beyond this, it will hinder the Path.

2.72

Regarding the sufficiency of food provisions, food is of four kinds: First, for superior persons and Great Beings in deep mountains cut off from humanity, they obtain fruits and wild vegetables as available, merely to sustain life. Second, constantly practicing dhūta and adopting the practice of alms-gathering: this practice of alms-gathering can destroy the four kinds of wrong livelihood and rely on right livelihood to sustain oneself, which can give rise to the noble path; hence it is called the noble lineage. The four kinds of wrong livelihood are: 1. downward-facing mouth eating; 2. upward-facing mouth eating; 3. four-intermediate-directions-facing mouth eating; 4. cardinal-directions-facing mouth eating. These are the characteristics of wrong livelihood. As Śāriputra explained to the maiden Śyāmā, this should be extensively distinguished. Third, residing in an araṇya and receiving food delivered by a dānapati. Fourth, receiving purified food within the Saṅgha. Having food such as these is called the sufficiency of conditions; this is called the sufficiency of clothing and food. If one lacks these conditions to sustain the body, the mind will be unsettled, hindering the Path.

2.73

Third, obtaining a quiet and secluded dwelling: "Quiet" means not engaging in myriad affairs, hence called quiet. Being free from bustle and clamor, it is called "secluded." There are three places where one can cultivate dhyāna-concentration: First, deep mountains, places cut off from human beings. Second, an araṇya for dhūta practice, separated from villages by at least two li, where the sounds of herding cattle cease and there is no bustle or clamor. Third, far from the dwellings of white-robed laity, within a pure saṅghārāma. These are all quiet and secluded dwellings.

2.74

Fourth, ceasing all worldly engagements and activities: Worldly engagements are numerous, but briefly speaking there are four: First, ceasing engagements concerning livelihood—that is, not engaging in any conditioned undertakings. Second, ceasing engagements concerning human relationships—that is, not pursuing secular people, friends, and relatives, severing social interactions. Third, ceasing engagements concerning craftsmanship and technical skills—that is, not engaging in worldly crafts, medical prescriptions, spells and medicines, divination and physiognomy, calligraphy, or calculation and mathematics. Fourth, ceasing engagements concerning scholarly pursuits—that is, recitation, listening to lectures, philosophical debates, and so forth, are all abandoned. This is ceasing all worldly engagements. Why? Because if engagements are manifold, the cultivation of concentration will be neglected; the mind will become distracted and difficult to collect, and concentration cannot be attained.

2.75

Fifth, drawing close to good spiritual friends. There are three kinds: First, external-protecting good spiritual friends, who manage offerings and are skilled at caring for the practitioner without disturbing them. Second, fellow-practitioner good spiritual friends, who cultivate the one Path together and encourage each other without confusing them. Third, instructing good spiritual friends, who instruct, encourage, and gladden through the external and internal expedient means and the Dharma gates of dhyāna-concentration.

2.76

This briefly explains the sufficiency of the five conditions.

2.77

Second, scolding the five desires and abandoning the five hindrances: In the sūtras it is said that being free from desires and evil dharmas involves vitarka and vicāra. Freedom from desires means scolding and rebuking the five desires; evil dharmas means abandoning the five hindrances. What are called the five desires are mundane exquisite forms, sounds, fragrances, tastes, tangibles, and so forth, which constantly deceive and confuse all ordinary persons and destroy good deeds. If one does not clearly recognize their faults and transgressions and scold and turn away from them with disgust, there will be no way to attain the various dhyānas and samādhis.

2.78

First, scolding desire for form: namely, the handsome and elegant appearance of men and women, with slender eyes, high brows, vermilion lips, and white teeth; as well as worldly precious objects of blue, yellow, red, white, crimson, purple, light blue, green, and various wonderful colors, which make foolish people, upon seeing them, immediately generate attachment and commit various evil deeds. For example, King Bimbisāra, on account of desire for form, entered an enemy state alone into the chamber of the courtesan Āmrapālī. King Udayana, on account of lustful attachment to form, severed the hands and feet of five hundred ṛṣis. Through such various conditions, know the faults and transgressions of form, as extensively explained in the Mahāyāna [Treatise].

2.79

Second, scolding desire for sound: namely, the sounds of konghou, zithers, flutes, strings and bamboo, metal and stone musical instruments, as well as the songs, chants, and praises of men and women, which can cause ordinary persons, upon hearing them, to become tainted with attachment and give rise to various evil deeds. For example, five hundred ṛṣis dwelling in the Snow Mountains, upon hearing the singing of Kinnara maidens, immediately lost their dhyāna-concentration, their minds drunken and madly distracted. Through such various conditions, know the faults and transgressions of sound, as extensively explained in the Mahāyāna [Treatise].

2.80

Third, scolding desire for fragrance: namely, the bodily fragrance of men and women, the scent of mundane food and drink, and all incense and perfumes. Foolish people do not understand the characteristics of fragrance, and upon smelling them, they love and cling to them, opening the gates of the defilements. For example, a monk by the side of a lotus pond smelled the fragrance of the flowers and generated love and delight in his mind; the pond spirit then severely scolded him: "Why are you stealing my fragrance?" Because of attachment to fragrance, all dormant defilements were aroused. Through such various conditions, know the faults and evils of fragrance, as extensively explained in the Mahāyāna [Treatise].

2.81

Fourth, scolding desire for taste: namely, the bitter, sour, sweet, pungent, salty, and bland, and various delicious delicacies of food and drink, which can cause ordinary persons to generate attachment in their minds and give rise to unwholesome karma. For example, a novice monk who was attached to the taste of curd, upon passing away, was immediately born within curd, taking the body of a worm. Through such various [examples], know the faults and transgressions of taste, as extensively explained in the Mahāyāna [Treatise].

2.82

Fifth, scolding desire for tangibles: the bodily parts of men and women are soft, smooth, and delicate, warm in cold times and cool in hot times, along with all fine touches; foolish people lack wisdom, sink into them, and give rise to karma that obstructs the Path. For example, the One-Horned Ṛṣi (Ekaśṛṅga), due to desire for tangibles, lost his supernormal powers and was ridden on the neck by a courtesan. Through such various faults and transgressions of desire for tangibles, know them as extensively explained in the Mahāyāna [Treatise].

2.83

Question: How does one scold the five desires?

2.84

Answer: The method of scolding desires is as stated in the Mahāyāna [Treatise]: "How lamentable! Sentient beings are constantly afflicted by the five desires, yet they still seek them unceasingly. When one obtains these five desires, they become all the more severe, like adding fuel to a fire, making its flames blaze even higher. The five desires are of no benefit, like a dog gnawing on a dry bone; the five desires increase strife, like birds competing for meat; the five desires burn people, like carrying a torch against the wind; the five desires harm people, like stepping on a venomous snake; the five desires have no reality, like what is gained in a dream; the five desires do not last, like something borrowed for a brief moment. Wordly people are foolish and deluded, greedy for and clinging to the five desires, not letting them go until death, and because of this, they experience immeasurable suffering in future lives."

2.85

These five desires are coexistent with sentient beings; all sentient beings are constantly driven by the five desires, being called 'slaves to desire.' Because of these wretched desires, they fall into the three miserable destinies. Now as I cultivate dhyāna, they again act as obstructions; these are great thieves, and one must quickly distance oneself from them. As a verse in the Meditation Sūtra says:

2.86

"Birth and death are unceasing,
Because of greed for desires and relish for flavors.
Nourishing the enemy and entering the burial mounds,
One extensively undergoes various hardships.
The body stinks like a dead corpse,
With nine orifices discharging impurities;
Just as toilet worms delight in dung,
The foolish greed for the body is no different.
The wise should contemplate the body,
Not craving or being stained by the world.
Free of burdens and free of desires,
This is called true nirvāṇa.
As the Buddhas have taught,
Practicing with single mind and intention,
Counting the breath in dhyāna-concentration,
This is called practicing dhūta."

2.87

Through such various conditions, know the faults and transgressions of the five desires and do not let the mind draw near to them, as if fleeing from enemies and thieves. Because of remaining distant from them, the mind is free of burning affliction, and thoughts of desire do not arise. This is the essential point in cultivating dhyāna. The characteristics of scolding the five desires are as extensively explained in the Mahāyāna [Treatise].

2.88

Third, abandoning the five hindrances: 1. the hindrance of sensual desire; 2. the hindrance of ill will; 3. the hindrance of drowsiness and torpor; 4. the hindrance of restlessness and regret; 5. the hindrance of doubt.

2.89

First, abandoning sensual desire: previously it was spoken of desires arising in the external five dusts (sense objects); now it is described in terms of desire arising from the internal mental faculty. Specifically, when the practitioner sits upright cultivating dhyāna, thoughts of desire arise in the mind, continuing thought after thought, covering the wholesome mind so that it does not grow. Having become aware of them, one should abandon them. Why? Just as when Śubhākara's lust arose from within, it could still burn his body, how much more so when the fire of desire arises in the mind could it fail to burn all wholesome dharmas? Furthermore, a person of sensual desire is very far from the Path. Why? Desire is the dwelling place of various afflictions and turmoil; if the mind clings to desire, there is no way to draw near to the Path. As the verse on removing hindrances says:

First 89 of 144 passages. Read on

Linked texts (1)

釋禪波羅蜜次第法門 — Classical Chinese