四明尊者教行錄 2.31

2.31

夫諸大乘經所詮行法，約身儀判不出四種，攝一切行罄無不盡。一曰常坐，即一行三昧。二曰常行，即般舟三昧，並九十日為一期。三曰半行半坐，即方等三昧，七日為一期。又法華三昧，三七日為一期。四曰非行非坐，即請觀音三昧，四十九日為一期。又大悲三昧，三七日為一期，但諸經中有不專行坐及相半者，一切行法並屬此三昧所攝。然限定日數者，蓋令行者剋時破障域，意修真決，取功成理顯也。若欲長修，如法華安樂行，畢世行之。或宜時促，如觀無量壽經，一日至七日。或如普門品，一時禮拜等。然但在用心，不必定日也。今所修法華三昧者，若能精至進功，豈不破障顯理。然須預識標心之處、進行之門，所謂圓常正信也。云何生信？信一切法唯心本具、全心發生。生無別理，並由本具；具無別具，皆是緣生故。世間相常，緣起理一，事理不二，色心互融，故法法遍周、念念具足。十方三世不離剎那，諸佛眾生皆名法界，當處皆空、全體即假，二邊叵得、中道不存，三諦圓融、一心具足，不一不異、非縱非橫，不可言言，寧容識識？斯是不思議境、入道要門。依此博運慈悲，無緣無念；託此巧安定慧，無作無為。仗茲遍破執情，何情不破；據此反尋塞著，無著不通。道品因其中適，助治附此合行，圓位可登、寂忍不動，不滯相似，速入分真。故天台智者先令行人親近良師學懺悔處，即不思議理觀所詣之處也。次示懺悔之法乃有三種：一作法懺，謂身口所作一依法度。二取相懺，謂定心運想相起為期。三無生懺，謂了我心自空、罪福無主，觀業實相、見罪本源，法界圓融真如清淨。法雖三種，行在一時，寧可闕於前前，不得虧於後後。無生最要，取相尚寬。蓋妙觀之宗是大乘之主，滅罪如翻大地草木皆枯，顯德如照澄江森羅盡現。以此理觀導於事儀，則一禮一旋罪消塵劫，一燈一水福等虛空。故口說六根懺時，心存三種懺法，如是標心方堪進行。《法華三昧儀》云：行者初入道場，當具足十法：一者嚴淨道場、二者清淨身器、三者三業供養、四者奉請三寶、五者讚歎三寶、六者禮佛、七者懺悔、八者行道旋繞、九者誦法華經、十者思惟一實境界。明此十法之中，有但說施為方法、有教運心作念、有教誦文章口自宣說，備詳彼文，此不具載。今但略述用心旨趣而已。第一嚴淨道場法、第二淨身方法，此並可見（云云）。第三修三業供養法，行者三業供養之際，須起難思之想，離於謂實之心。若香若華，體是法界；能供所供，性本真空。其量遍周，出生無盡；其性常住，亘徹無遺。豈唯遍至此界他方，抑亦普入未來過去。普獻三寶，等熏眾生，雖曰施財，以財通法，是真法供，能資法身。五果皆常，四德咸顯，故默想香華偈（云云）。第四請三寶法、第五讚歎三寶法、第六禮三寶法（云云）。且初禮佛時，深知佛體不離我心，同一覺源、圓照諸法。諸佛悟起同體悲，眾生迷強受諸幻，悲苦相對感應斯成。一身遍至諸佛之前，一拜普消無邊之罪，故默想禮佛偈（云云）。次禮法時，深知諸佛所證果德、眾生所迷理心，一切行門無邊教道，離染清淨、能軌聖凡，稱此法門三業致禮，故默想禮法偈（云云）。次禮僧時，即三乘聖賢也。雖是因位，已到真源同佛。無緣之慈同佛，不謀而應。我今三業致感聖眾，四誓所熏滅我罪根、生我樂果，故默想禮僧偈（云云）。次運普懺之心，用成曠濟之道。若不然者，豈但不成大道，抑亦難滅眾愆。何者？我從無始已來造罪之際，自身為業本、眾生為惡緣，生生於彼愛憎、處處於他婬殺。況一切男子是我父、一切女人是我母，無不業累相關，悉為煩惱所覆。今運同體慈悲如理懺悔，盡妄染際、徹真性源，仰答四恩、旁資三有，有情之類稱性遍該，故默想（云云）。第七懺悔六根及四悔法，夫六根之罪願悉消除，四悔之心願皆成就。初修懺悔者，所謂發露眾罪也。何故爾耶？如草木之根，露之則枯、覆之則茂，故善根宜覆，則眾善皆生；罪根宜露，則眾罪皆滅。今對三寶真實知見，照我善惡之際、窮我本末之邊，故原始要終、從微至著，悉皆發露更不覆藏。所謂逆順十心通於迷悟兩派，故迷真造惡則有十心，逆涅槃流順生死海。始從無始無明起愛起見，終至作一闡提撥因撥果，所以沈淪生死無解脫期。今遇三寶勝緣，能生一念正信，先人後己、改往修來，故起十心，逆生死流、順涅槃道，始則深信因果不亡，終則圓悟心性本寂，一一翻破上之十心。不明前之十心，則不識造罪之相；若非後之十心，則不知修懺之法。故欲行五悔，先運十心，故默想（云云）。想已當說六根罪過。然此六根懺文非人師所撰，乃聖語親宣，是釋迦本師說，普賢大士為三昧行者示除障法門。蓋由洞見眾生起過之由、造罪之相，又知諸法本來寂滅全體靈明，無相無為無染無礙、互攝互具互發互生，皆真皆如非破非立。迷情昏動觸事狂愚，以菩提涅槃為煩惱生死，是以大士示懺悔法、開解脫門，令了無明即明、知縛無縛，就茲妙理懺此深愆。故懺眼根罪時，即見諸佛常色。次懺耳根罪時，即聞諸佛妙音。乃至懺悔意根，即悟剎那住處三身一體四德宛然。以要言之，一切罪相無非實相，十惡五逆四重八邪，皆理毒之法門、悉性染之本用。以此為能懺、即此為所觀，惑智本如、理事一際，能障所障皆泯、能懺所懺俱忘，終日加功終日無作，是名無罪相懺悔，亦名大莊嚴懺悔，亦名最上第一懺悔。以此無生理觀為懺悔主，方用有作事儀為懺悔緣。其事儀者，即五體投地如泰山頹，剋責己心語淚俱下，挫情折意首罪求哀。如此事行既勤、理觀彌進，如洗滌之法，雖淨在清水，若不加之灰皁，垢膩難除。故正助合行，如目足相假，豈獨滅罪，即能證真。故六根懺悔若成，六根清淨可獲。若不以圓觀為主，則不名大乘懺法。縱能滅罪，止免三塗；縱能生善，不出三界。先知此意，然誦其文，俾在兼行取成大益也（云云）。次之四悔，所謂勸請、隨喜、迴向、發願也。所以悉稱悔者，蓋皆能滅罪故也。勸請則滅波旬請佛入滅之罪，隨喜則滅嫉他修善之愆，迴向則滅倒求三界之心，發願則滅修行退志之過。初修勸請者，先知現今剎那十方世界，有不可說佛剎微塵數佛，方坐道樹，未轉法輪。我今稱理運想，於一一佛前請說妙法。即此剎那，十方復有如上塵數諸佛，唱入涅槃，我皆於前請久住世。能此運念，不止滅乎魔愆，復能成於法施，其功甚大。切在用心先運此心，方陳其語（云云）。次修隨喜者，則隨他修善喜他得成。謂六道凡夫、二乘賢聖、一切菩薩、三世如來，有為無漏善根、上求下化功德，皆歡喜讚歎、隨順修行。夫善是樂因，今隨喜助成，則與一切眾生安樂之果。當以此意念念行之（云云）。次修迴向者，所謂迴事向理、迴自向他、迴因向果。初迴事向理者，元由理具方有事用，一切修證不出理性，眾生強執計是有為，今迴此心向於實際。迴自向他者，昔迷理遍，凡所修善莊嚴自身及己眷屬，今順本性迴向眾生。迴因向果者，一毫善種，三業熏修，不趣二乘，寧滯三有？修既順性，則成緣了二因。因必顯真，同歸究竟三德，是名迴因向果。此三種迴向，一切菩薩共修，是故行人依此迴向（云云）。次修發願者，要誓志行也。一切菩薩通有四誓，謂未度苦者令度、未解集者令解、未安道者令安、未證滅者令證。此則通標其志，已具前門（舊本無此則下二句，今依悅庵所科之本附見于此），今則別要其心專期淨土。蓋此堪忍之界不常值佛、多諸惡緣，深位尚乃有退。若彼安養之土，常得見佛、唯有勝緣，初心即得不退。又彼佛願力普攝有情，若能願求，定得生彼。況過現積集善惡業緣，每至終身咸來責報，臨終惡念增盛，則眾惡成功牽生惡道；臨終善念增盛，則眾善皆成牽生善道。今既求生安養，必須淨業莊嚴，若無願力強牽，焉克臨終正念？故誠心發願決志要期，既欲往生，宜在專切。第八行道法、第九誦經法（云云）。然欲略知觀法之要者，但想繞佛之身、誦經之聲，皆是法界各遍虛空，一切眾生聞此句偈，十方三寶受我繞旋，而無能旋所旋、永絕能誦所誦，旋則步步無跡、誦乃聲聲絕聞，故曰舉足下足無非道場。又云：其說法者無說無示。如此旋誦功莫與京。第十坐禪實相正觀法。上諸觀想雖皆稱理而帶事修，蓋欲行人涉事之時，體事即理心無倚著，功不唐捐，故如前施設也。今之禪法乃是正修，純用理觀。今先明坐相，方示觀門。且坐相者，當於別室身就繩床結跏趺坐，以左脚置右脚上，名為半跏；更以右脚置左脚上，牽來就身令齊兩髀，名為全跏。此坐為最，易發禪那。若不能全踟，半跏亦得。次整衣服，不得太寬，寬則袒露；不得過急，急則氣壅。次當正身令不萎不倚，項背相對，其頭不低不昂令平正自然，勿以力制。合眼令斷外光，合口令斷外風。次令氣息調勻，心離昏散。故《止觀》云：調身則不緩不急，調息則不澁不滑，調心則不浮不沈。三事若調，禪定可發也。次示觀門者，所謂捨外就內，簡色取心，不假別求他法為境。唯觀當念，現今剎那最促最微，且近且要，何必棄茲妄念別想真如？當觀一念識心德量無邊、體性常住，十方諸佛一切眾生、過現未來虛空剎土，遍攝無外、咸趣其中，如帝網之一珠、似大海之一浪，浪無別體全水所成，水既無邊浪亦無際。一珠雖小影遍眾珠，眾珠之影皆入一珠，眾珠非多、一珠非少。現前一念亦復如是，性徹三世、體遍十方，該攝不遺、出生無盡，九界實造、佛地權施，不離即今剎那、能窮過未作用。然須知性具一切，是故能攝能生，勿謂本覺孤然隨妄緣而方有。不明性具者，法成有作。觀匪無緣。今觀諸法即一心、一心即諸法，非一心生諸法、非一心含諸法，非前非後、無所無能。雖論諸法，性相本空；雖即一心，聖凡宛爾。即破即立、不有不無，境觀雙忘、待對斯絕，非言能議，非心可思？故強示云不可思議微妙觀也。此觀非滅罪之邊際、能顯理之淵源，是首楞嚴禪、是法華三昧，亦稱王三昧，統攝一切三昧故；亦號總持之主，出生一切總持故，功德甚深稱歎莫及。上來所述事儀理觀多有漏略，備急披詳不煩援引，若欲廣知，應尋《摩訶止觀》。當知《止觀》一部即法華三昧之筌蹄，一乘十觀即法華三昧之正體，圓頓大乘究竟於此。

Now, as for the methods of practice explained across the Mahāyāna sūtras, when classified in terms of physical deportment they do not exceed four kinds, which encompass all practices without remainder. The first is called 'constantly sitting', which is the one-practice samādhi. The second is called 'constantly walking', which is the pratyutpanna-samādhi; both take ninety days as one period. The third is called 'half-walking and half-sitting', which is the vaipulya-samādhi, taking seven days as one period; and also the Lotus samādhi, which takes three times seven [twenty-one] days as one period. The fourth is called 'neither walking nor sitting', which is the samādhi of invoking Avalokiteśvara, taking forty-nine days as one period; and also the Great Compassion samādhi, taking three times seven days as one period. Indeed, all methods of practice in the various sūtras that do not exclusively involve walking or sitting, nor equal shares of both, are subsumed within this samādhi. However, the limitation of the number of days is meant to enable practitioners to overcome the domain of obstacles within a set time, with the intention of cultivating the real and decisively attaining the fruition of work and the manifestation of principle. If one wishes to practice for a prolonged period, one may follow the 'peaceful practices' of the Saddharmapuṇḍarīka Sūtra and practice it for one's whole life. Or, if a shorter time is suitable, one may follow the Guan Wuliangshou jing for one to seven days, or the 'Universal Gate Chapter' with single-session prostrations and the like. It merely depends on the application of the mind, and does not require a fixed number of days. As for the Lotus samādhi cultivated now, if one can make progress with utmost diligence, how could one fail to destroy obstacles and manifest principle? Yet one must first understand where the mind is directed and the gateway of progression—namely, the correct faith in the perfect and eternal. How does faith arise? One has faith that all phenomena are fundamentally inherent in mind alone and generated entirely from the mind. That they arise is not through some other principle, but entirely through their fundamental inherence; that they are inherent is not an inherent possession separate [from conditions], for all are conditionally arisen. Therefore, the worldly characteristics are eternal, the principle of dependent origination is one, phenomena and principle are non-dual, and form and mind are mutually interfused. Thus, each and every phenomenon is all-pervading, and every thought is fully replete. The ten directions and the three times do not depart from a single instant; all buddhas and sentient beings are all called the dharmadhātu. Their very presence is empty, their entire entity is provisional; the two extremes cannot be grasped, and the middle way does not exist. The three truths are perfectly interfused, fully replete in the one mind, neither one nor different, neither vertical nor horizontal; they cannot be spoken in words, so how could they allow knowing by consciousness? This is the inconceivable realm and the essential gateway to entering the Way. Relying on this, one broadly activates compassion, which is unconditioned and non-conceptual; dependent on this, one skillfully settles concentration and wisdom, which are without contrivance and unconditioned. Supported by this, one universally shatters clung-to sentiments—what sentiment is not shattered? Based on this, one turns back to seek out blockages and attachments—no attachment fails to be opened up. The factors of the Way are moderately aligned because of it, and auxiliary remedies are combined with it in practice; the perfect stages can be ascended, silent forbearance is unmoving, one does not stall in the stage of resemblance, and quickly enters the stage of partial realization of the real. Therefore, Zhizhe of Tiantai first had practitioners draw close to good teachers to learn the place of repentance, which is none other than the place arrived at by the contemplation of the inconceivable principle. Next, he pointed out that there are three kinds of repentance methods: first, repentance through ritual action, meaning that what is performed by body and speech accords entirely with standard rules; second, repentance through grasping signs, meaning that with a focused mind one generates visualizations, taking the arising of signs as the term of completion; third, repentance through the unborn, meaning that one clearly realizes one's own mind is inherently empty, that guilt and merit have no master, contemplates the true mark of karma, sees the fundamental source of sin, and realizes the dharmadhātu is perfectly interfused and that suchness is pure. Although there are three methods, their practice occurs at one and the same time; one might rather lack the former ones, but must never be deficient in the latter ones. The unborn is the most essential, while grasping signs is more lenient. Indeed, the essential doctrine of the wondrous contemplation is the master of the Mahāyāna: extinguishing sin is like overturning the great earth so that grass and trees all wither; manifesting virtue is like illuminating a clear river so that the myriads of phenomena all appear. Using this contemplation of principle to guide the phenomenal ritual, then with each bow and each circumambulation sins are extinguished for dust-mote kalpas; with one lamp and one cup of water, blessings equal empty space. Therefore, when the mouth speaks the repentance of the six sense faculties, the mind maintains the three kinds of repentance methods; only when the mind is directed in this way is it fit to make progress. The Fahua sanmei yi states: 'When the practitioner first enters the bodhimaṇḍa, they should be fully endowed with ten dharmas: first, strictly purifying the bodhimaṇḍa; second, purifying the bodily vessel; third, making offerings with the three karmas; fourth, reverently inviting the Three Jewels; fifth, praising the Three Jewels; sixth, prostrating to the buddhas; seventh, repenting; eighth, walking the Way and circumambulating; ninth, reciting the Saddharmapuṇḍarīka Sūtra; tenth, meditating on the realm of the one reality.' In elucidating these ten dharmas, some merely speak of the methods of physical execution, some teach the operation of mind and generating thoughts, and some teach reciting texts and orally speaking them; they are detailed in that text and are not fully recorded here. Now I shall merely outline the essential points of the application of mind. The first method of strictly purifying the bodhimaṇḍa and the second method of purifying the body are both evident (and so on). As for the third method of cultivating offerings with the three karmas: when the practitioner makes offerings with the three karmas, they must generate an inconceivable contemplation and be free from the mind that conceives things as truly real. Whether incense or flowers, their substance is the dharmadhātu; the one who offers and that which is offered are by nature fundamentally true emptiness. Their measure pervades everywhere, generating without end; their nature is eternally abiding, thoroughly penetrating without omission. Not only do they universally reach this world and other realms, but they also broadly enter the future and the past. Universally presented to the Three Jewels and equally perfuming sentient beings, although this is called donating material goods, through material goods one penetrates to the Dharma; this is the true offering of Dharma, capable of nurturing the dharmakāya. The five fruits are all eternal, and the four virtues all manifest; therefore, one silently contemplates the verse on incense and flowers (and so on). The fourth method of inviting the Three Jewels, the fifth method of praising the Three Jewels, and the sixth method of prostrating to the Three Jewels (and so on): when first prostrating to the Buddha, one deeply realizes that the Buddha's substance does not depart from one's own mind, sharing the same source of awakening and perfectly illuminating all phenomena. The buddhas awaken and give rise to compassion of identical substance; sentient beings are strongly deluded and suffer various illusions. With compassion and suffering confronting each other, sympathetic resonance is thus accomplished. One's single body universally reaches before all buddhas; a single bow universally extinguishes boundless sins. Therefore, one silently contemplates the verse on prostrating to the Buddha (and so on). Next, when prostrating to the Dharma, one deeply realizes that the fruit virtues realized by all buddhas and the principled mind about which sentient beings are deluded, all gateways of practice and boundless doctrinal paths, are pure and free from defilement, capable of guiding sages and ordinary beings; matching this Dharma gateway, one renders homage with the three karmas. Therefore, one silently contemplates the verse on prostrating to the Dharma (and so on). Next, when prostrating to the Saṅgha, this refers to the sages and worthies of the three vehicles. Although they are in the causal stages, they have already reached the true source and are equal to the Buddha; their compassion without condition is equal to the Buddha's, responding without contrivance. Now, with my three karmas, I evoke the assembly of sages, so that perfumed by their four vows they extinguish my roots of sin and produce my joyful fruit. Therefore, one silently contemplates the verse on prostrating to the Saṅgha (and so on). Next, one activates the mind of universal repentance, using it to accomplish the way of vast salvation. Were it not so, not only would the great Way not be accomplished, but it would also be difficult to extinguish numerous transgressions. Why is this? Since beginningless time, when I committed sins, my own body was the root of karma, and sentient beings were the evil conditions; life after life I bore love and hate toward them, and everywhere I engaged in lust and killing toward others. Moreover, all men have been my fathers, and all women have been my mothers; there is none who is not bound to me by karmic burdens, all covered by defilements. Now, activating compassion of identical substance, I repent in accordance with principle, exhausting the limits of delusional defilement and penetrating to the source of true nature, looking up to repay the four debts of gratitude and laterally assisting the three realms of existence. Being commensurate with the nature, it universally covers all kinds of sentient beings. Therefore, one silently contemplates (and so on). The seventh is the method of repenting the six sense faculties and the fourfold repentance. May the sins of the six sense faculties all be eliminated, and may the minds of the fourfold repentance all be fulfilled. In first cultivating repentance, this means disclosing all sins. Why is it so? Just as the roots of grass and trees wither when exposed and flourish when covered, so wholesome roots should be covered, then all virtues will grow; roots of sin should be exposed, then all sins will be extinguished. Now, before the true knowledge and vision of the Three Jewels, illuminating the juncture of my good and evil and thoroughly fathoming the boundaries of my roots and branches, from beginning to end, from subtle to prominent, I disclose everything completely without further concealment. What are called the ten minds of going against and going along with apply to both the streams of delusion and awakening: when deluded about truth and committing evil, there are ten minds, which go against the stream of nirvāṇa and go along with the ocean of saṃsāra. Beginning from beginningless ignorance giving rise to craving and views, and ending in becoming an icchantika who denies cause and effect, one consequently sinks in saṃsāra with no time of liberation. Now, encountering the superior conditions of the Three Jewels, one can produce a single thought of correct faith, putting others first and oneself second, reforming the past and cultivating the future; thus one gives rise to ten minds, going against the stream of saṃsāra and going along with the way of nirvāṇa. At the beginning, one has deep faith that cause and effect do not perish, and at the end, one perfectly awakens to the fundamental stillness of the mind-nature, each overturning and shattering the ten minds mentioned above. If one does not understand the former ten minds, one will not recognize the characteristics of committing sins; if not for the latter ten minds, one will not know the method of cultivating repentance. Therefore, to practice the five repentances, one must first activate the ten minds; therefore, one silently contemplates (and so on). Having contemplated, one should speak of the transgressions of the six sense faculties. However, this text of repentance for the six sense faculties was not composed by human masters, but was personally spoken in holy words—it was taught by our fundamental teacher Śākyamuni, and the Mahāsattva Samantabhadra showed it to practitioners of samādhi as the Dharma gateway for removing obstacles. This is because they thoroughly saw the causes of sentient beings generating transgressions and the marks of their committing sins, and also knew that all phenomena are fundamentally quiescent and their entire substance is luminous, signless, unconditioned, undefiled, unimpeded, mutually encompassing, mutually inherent, mutually generating, and mutually arising; all are true, all are suchness, neither refuted nor established. Deluded sentiments are confused and stirred, crazed and foolish regarding phenomena, taking bodhi and nirvāṇa to be defilement and saṃsāra. Therefore, the Mahāsattva revealed the method of repentance and opened the gateway of liberation, enabling one to realize that ignorance is precisely brightness and know that bondage is free of bondage, repenting these deep transgressions right within this wondrous principle. Therefore, when repenting the sins of the eye faculty, one immediately sees the eternal forms of all buddhas. Next, when repenting the sins of the ear faculty, one immediately hears the wondrous sounds of all buddhas. Up to repenting the mental faculty, one immediately awakens to the fact that the instant of dwelling is none other than the three bodies in one entity, with the four virtues vividly present. In brief, all marks of sin are nothing other than the true mark; the ten evils, five heinous crimes, four grave offenses, and eight perversions are all Dharma gateways of the principle's poison and the fundamental functions of nature-defilement. Taking this as that which can repent and taking this as that which is contemplated, delusion and wisdom are fundamentally such, phenomena and principle are of one verge, the obstructer and the obstructed are both obliterated, and that which repents and that which is repented are both forgotten. Laboring all day yet all day unconditioned—this is called the repentance of the signless marks of sin, also called the great adornment repentance, and also called the supreme, foremost repentance. Taking this contemplation of the unborn principle as the master of repentance, one then uses the phenomenal rituals involving contrivance as the conditions for repentance. As for those phenomenal rituals, they consist in throwing the five limbs to the ground like Mount Tai collapsing, severely reproaching one's own mind with words and tears flowing together, breaking down pride and folding the will, confessing sins and pleading for mercy. When phenomenal practice is thus diligent and the contemplation of principle is further advanced, it is like the method of washing: although cleansing lies in clear water, if one does not add ashes and soapberry, greasy grime is hard to remove. Therefore, the primary and auxiliary are practiced together, like eyes and feet assisting each other; how could it merely extinguish sin? One can immediately realize the truth. Therefore, if repentance of the six sense faculties is accomplished, the purity of the six sense faculties can be obtained. If one does not take the perfect contemplation as the master, it is not called a Mahāyāna repentance method. Even if it can extinguish sins, it only spares one from the three wretched destinies; even if it can produce good, it does not transcend the three realms. Know this meaning beforehand, and only then recite its text, so that by combining both practices one may obtain great benefit (and so on). Next are the other four of the five repentances, namely entreaty, rejoicing in others' merit, dedication of merit, and making vows. The reason why they are all called 'repentance' is that they are all capable of extinguishing sins. Entreaty extinguishes the sin of Māra Pāpīyas entreating the Buddha to enter extinction; rejoicing in others' merit extinguishes the transgression of envying others' cultivation of good; dedication of merit extinguishes the mind that perversely seeks the three realms; and making vows extinguishes the fault of regressing in one's aspiration for practice. As for first cultivating entreaty: one first realizes that in the present instant in the worlds of the ten directions, there are buddhas as numerous as ineffable dust motes of buddha realms who are just sitting under the bodhi tree, not yet turning the wheel of the Dharma. Now, matching principle, I generate the contemplation of entreating each and every buddha to preach the wondrous Dharma. In this very instant, there are furthermore in the ten directions buddhas as numerous as the dust motes above who declare that they are entering nirvāṇa; I entreat all of them to remain long in the world. Being able to activate thoughts in this way not only extinguishes the transgressions of Māra, but also accomplishes the gift of Dharma; its merit is exceedingly great. It is crucial in applying the mind to first activate this mind before uttering the words (and so on). Next, in cultivating rejoicing in others' merit, one follows others in cultivating good and rejoices in their accomplishment. That is to say, ordinary beings of the six destinies, the worthies and sages of the two vehicles, all bodhisattvas, and the Tathāgatas of the three times—their conditioned and uncontaminated wholesome roots, and their merits of seeking above and transforming below—in all these one joyfully praises and accords with their practice. Now, goodness is the cause of joy; now by rejoicing and helping to accomplish it, one gives the fruit of peace and joy to all sentient beings. One should practice this with this intention thought after thought (and so on). Next, in cultivating dedication of merit, it is what is called dedicating phenomena toward principle, dedicating oneself toward others, and dedicating cause toward fruit. First, regarding dedicating phenomena toward principle: originally, only because principle is endowed can there be phenomenal functions; all cultivation and realization do not go beyond the nature of principle. Sentient beings forcefully cling to it and consider it conditioned; now one turns this mind toward the reality limit. Regarding dedicating oneself toward others: formerly deluded about the omnipresence of principle, whatever good was cultivated was to adorn oneself and one's own relatives; now, according with fundamental nature, one dedicates it to sentient beings. Regarding dedicating cause toward fruit: even a tiny wholesome seed, perfumed and cultivated by the three karmas, does not tend toward the two vehicles, so how could it stall in the three realms of existence? Since cultivation accords with the nature, it becomes the two causes of conditions and understanding. The cause will surely manifest the real, together returning to the ultimate three virtues; this is called dedicating cause toward fruit. These three kinds of dedication of merit are cultivated in common by all bodhisattvas; therefore, practitioners rely on this to dedicate merit (and so on). Next, in cultivating the making of vows, it is to resolve one's will and practice with solemn vows. All bodhisattvas universally have the four vows: to cross over those who have not crossed over suffering, to liberate those who have not understood accumulation, to settle on the Way those who are not yet settled, and to realize extinction for those who have not yet realized it. This universally marks their aspiration, already replete in the previous gateway (the old edition lacked these two lines beginning with 'this universally', but it is now appended here based on the edition punctuated by Yue'an). Now, however, one specifically directs one's mind to aspire exclusively for the Pure Land. For in this Sahā world, one does not constantly encounter the Buddha, there are many evil conditions, and even those in deep stages still experience regression. In that Land of Peace and Nurture, one constantly gets to see the Buddha, there are only superior conditions, and even the initial mind immediately attains non-retrogression. Furthermore, that Buddha's vow power universally gathers sentient beings; if one can make vows and seek it, one is certain to be born there. Moreover, the past and present accumulation of good and evil karmic conditions all come to demand retribution at the end of life; if evil thoughts are predominant at the time of death, then all evils succeed and drag one into the evil destinies; if wholesome thoughts are predominant at the time of death, then all goods succeed and drag one into the good destinies. Now, having sought birth in Peace and Nurture, one must adorn it with pure karma; without the strong pull of vow power, how could one secure correct mindfulness at the time of death? Therefore, sincerely make vows and resolve the will on a decisive term; since one wishes to attain rebirth, one should be focused and earnest. The eighth method of walking the Way and the ninth method of reciting the sūtra (and so on): if one wishes to briefly understand the essentials of the contemplation method, one simply contemplates that the body circumambulating the Buddha and the voice reciting the sūtra are both the dharmadhātu, each pervading empty space; all sentient beings hear these verses, and the Three Jewels of the ten directions receive my circumambulations, yet there is no circumambulator nor that which is circumambulated, and the reciter and that which is recited are forever severed. In circumambulating, every step leaves no trace; in reciting, every sound transcends hearing. Therefore it is said: 'Lifting the foot and lowering the foot are none other than the bodhimaṇḍa.' It is also said: 'The one who preaches the Dharma has nothing to preach and nothing to show.' In circumambulating and reciting like this, the merit is incomparable. Tenth is the method of sitting in meditation with the correct contemplation of the true mark. Although the visualizations above all accord with principle, they carry phenomenal cultivation, because it is intended that when practitioners engage in phenomenal matters, they realize that phenomena are precisely principle, with minds free of dependence, so that their efforts are not in vain; hence the previous provisions were made. The present meditation method is the primary cultivation, purely using the contemplation of principle. Now I shall first elucidate the posture of sitting, and then show the gateway of contemplation. As for the posture of sitting: one should be in a separate room, sit on a rope-bed in the lotus posture, placing the left foot on the right thigh, which is called half-lotus; further placing the right foot on the left thigh, pulling them close to the body so they are even with both thighs, which is called full lotus. This sitting is supreme and easily arouses dhyāna. If one cannot do the full lotus, the half-lotus is also acceptable. Next, adjust the clothing: it must not be too loose, for if loose it will expose the body; it must not be too tight, for if tight the breath will be obstructed. Next, one should straighten the body so it is neither slouched nor leaning, with neck and spine aligned against each other; the head should be neither tilted down nor tilted up, keeping it level, upright, and natural, not controlled by force. Close the eyes to block out external light; close the mouth to block out external wind. Next, make the breathing harmonious and even, and let the mind be free from torpor and distraction. Therefore, the Zhiguan says: 'In regulating the body, let it be neither loose nor hurried; in regulating the breath, let it be neither rough nor slippery; in regulating the mind, let it be neither floating nor sinking.' If these three things are regulated, meditative concentration can be aroused. Next, to show the contemplation gateway: it is what is called abandoning the external and turning to the internal, selecting mind while setting aside form, not needing to seek other phenomena as objects. Contemplate only the present thought—the current instant, most fleeting and most subtle, most intimate and most essential; why must one discard this delusional thought to separately imagine suchness? One should contemplate that the single thought of the conscious mind is boundless in virtue and measure, and its substantial nature is eternally abiding; all buddhas of the ten directions, all sentient beings, the past, present, and future, empty space and lands, are universally encompassed without exterior, all converging within it. It is like a single pearl in Indra's net, like a single wave in the great ocean; the wave has no separate substance, being entirely formed of water; since the water is boundless, the wave is also limitless. Although a single pearl is small, its reflection pervades all pearls, and the reflections of all pearls all enter into the single pearl; all pearls are not many, and the single pearl is not few. The single thought before us is also like this: its nature penetrates the three times, its substance pervades the ten directions, encompassing without omission, giving birth without end; truly created by the nine realms, provisionally displayed by the buddha stage, it does not depart from this very instant, yet can exhaust the functions of past and future. However, one must know that the nature is endowed with everything, and therefore it can encompass and generate; do not say that original awakening stands alone and only exists upon following delusional conditions. If one does not understand inherent nature, dharmas become contrivance, and contemplation is not without conditions. Now, contemplate that all phenomena are the one mind, and the one mind is all phenomena; it is not that the one mind produces all phenomena, nor that the one mind contains all phenomena; there is no before and no after, no object and no subject. Although we speak of all phenomena, their nature and marks are fundamentally empty; although they are the one mind, sages and ordinary beings are clearly distinct. Simultaneously refuted and established, neither existing nor non-existing, both object and contemplation forgotten, and dualistic confrontation severed—how could it be discussed in words, or conceived by the mind? Therefore it is provisionally pointed out as the inconceivable, wondrous contemplation. This contemplation is not merely the boundary of extinguishing sins, but the very fountainhead that manifests principle; it is the Śūraṅgama dhyāna, it is the Lotus samādhi, also called the King of Samādhis because it integrates and encompasses all samādhis; it is also called the Master of Dhāraṇīs because it gives birth to all dhāraṇīs. Its merit is extremely profound, beyond praise. What has been stated above regarding phenomenal rituals and contemplation of principle has many omissions; when pressed for time, inspecting the details does not require citing everything. If one wishes to know extensively, one should seek the Mohe zhiguan. One should know that the single work Zhiguan is the fish trap and hare snare for the Lotus samādhi, and the ten contemplations of the One Vehicle are the true body of the Lotus samādhi; the perfect and sudden Mahāyāna reaches its culmination here.