廣弘明集 27.50

27.50

A sūtra says: 'Sins have no fixed characteristics; they are created according to causes and conditions. Since they arise from causes and conditions, they are also extinguished now according to causes and conditions.' Having previously repented the grave evils, the three karmas are both purified. Furthermore, if one wishes to adorn one's appearance and body, the six faculties must be pure. One surely knows that the mind's driving of the consciousnesses is just like a ruler's overall directing of his ministers. Therefore a classic says: 'He who rules people is fearful, as if driving six horses with rotten reins'—this speaks of how awe and reverence in governing things must not fall short, lest destruction ensue. Verifying this through these matters, it is all clearly understood. It is only because the surrounding objects, dense and manifold, stimulate the internal and the external, mutually relying on each other to connect with the mind and consciousness. Thus a sūtra says: 'If the mind-king is upright, the six ministers will not be corrupt.' Each must harbor shame and control the faculties and consciousnesses. As expounded in the 'Mind' chapter of the Dharmapada: Formerly, there was a practitioner who studied the Path by a river, but he only contemplated the six sense objects without ever resting. A turtle emerged from the river, and an otter was about to devour it. The turtle drew its head, tail, and four legs into its shell, so that [the otter] could not find an opening; when the otter left, it came out again and was able to enter the water. The practitioner thereupon awakened: 'I am inferior to a turtle! Giving free rein to the six passions, I know not that death is coming; transmigrating through the five paths is entirely due to the faculty of mind.' Therefore, one must comprehensively clarify the sinful karma of the six faculties: From beginningless time onward, my eye faculty, due to causes and conditions, has followed after forms; seeing superior and beautiful matters, I was unable to cultivate and study them; seeing unwholesome karma, I followed and performed it. Obtaining these two eyes, their purity has been very little; I only saw forms of shamelessness and impudence, and did not see the forms of the sages' and worthies' supernatural powers and skillful means in operation. Though having two eyes, it is no different from being blind. This is the first great shame. From beginningless time onward, my ear faculty, due to causes and conditions, has followed after external sounds; hearing speech on the orthodox, good, faithful, loyal, encouraging, and fine, I was unable to cultivate and study it, but instead gave rise to indignation and knots of resentment; hearing heterodox and evil matters, I joyfully conformed to them. Because of this cause, I only heard all unwholesome sounds, and did not hear the sound of the pure, true Dharma. The Buddhas of the ten directions constantly expound the wondrous Dharma; that I do not hear it now is no different from being born deaf. This is the second great shame.