法苑珠林 86

English (machine translation) 86

Language: English

86.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple.

86.2

Chapter Eighty-six: Confession (This contains six sections)

86.3

Section Stating the Intent
Section Adducing Evidence
Section on Discord and Accord
Section on Reconciling the Meaning
Section on Rituals and Procedures
Section on Washing and Purifying via Confession

Respectfully reflecting: The sun of the Buddha has hidden its brilliance, and the true and semblance [Dharma] have declined and degenerated. Human sentiments are treacherous and strange, and the times are depraved and shallow. Looking back, we are separated from the Great Master by one thousand seven hundred [years]. Sentient beings are stubborn and blind; their roots of goodness are frail and weak. As the saddharma has decayed, wrong views have proliferated. Internally devoid of superior understanding, they are constantly entangled in the five hindrances; externally deprived of salutary conditions, the four Māras easily find their opportunity. Thus, giving rein to the three poisons, they gallop after the six dusts. Day and night forming attachments, there is nothing that does not stir up calamity; in incurring blame and offense, their accumulated sins are exceedingly manifold. Now that one has awakened, one should confess with utmost sincerity. Yet the rites of confession must rely upon the sacred teachings. The teachings have Mahāyāna and Hīnayāna; sins have light and heavy; unobstructed and obstructed differ; permission and prohibition are distinct. Therefore, the first section broadly cites the sacred teachings to clarify whether confession is successful or not. For instance, among persons of the seven assemblies, those who have received the five, eight, ten, or full precepts, or the three clusters of precepts: if one commits the initial four gravest offenses of the Hīnayāna without concealing them, the Vinaya permits one to train in repentance for the rest of one’s life, without temporal limit. If one conceals them, even if one confesses, the Vinaya does not permit it. From the second category downward, depending on the lightness or gravity of the offense, whether concealed or not, as long as one recognizes its name and class, it can be eradicated according to the Vinaya; these are fully preserved in the great teachings and are not what is explained here. If one violates the Mahāyāna precepts of the three clusters and the like, except for slandering the Vaipulya scriptures, holding wrong views, or having exceedingly heavy mental volitions and conditions of karma where the precept-body is incomplete—where even if one has a good mind it is extremely difficult to repent of the transgression, requiring that one apply one’s mind with the utmost sincerity and thoroughness—for the remaining lighter offenses, confession is permissible. Now, relying on the Vaipulya and the Names of the Buddhas scriptures and the like, without distinguishing between householders and renunciants, or Mahāyāna and Hīnayāna precepts, if there are violators, their names and classes are not individually enumerated, and thus confession is opened to them. This confession is solely for eradicating sinful hindrances, hoping to avoid karmic faults, longing for pure ascent, and seeking the Great Sage from afar. Pondering such an ultimate, grand matter, it cannot be treated lightly. Unless one is thoroughly versed in the sacred teachings, sins will not be extinguished. Knowing sins to be both real and unreal, defilement and purity to be empty and fused, the mind and its objects to be opening and closing, one must constantly apply attention and not give rise to attachments; only then will sins be subdued and eliminated.

86.6

Section Two: Adducing Evidence

86.7

As stated in the Most Wonderous Initial Teaching Scripture: The Buddha told Śāriputra: “I recall that in the past there was a monk named Xīnqìng. Having committed the four grave prohibitions, he came to the Saṃgha, where for ninety-nine nights he confessed and reproached himself. His sinful karma was immediately extinguished, and the root of his precepts was immediately born, no different from when he first received the precepts. Just as when a person transplants a tree to another place and it is able to live, growing even more luxuriantly until it becomes a full tree, so too is the confession of one who has broken the precepts. At that time, the monk who had broken the precepts knew his own offense, gave rise to shame and remorse in his heart, and increasingly applied himself to austerities; after seven years had passed, he attained arhatship. When this chapter was preached, five hundred monks who had broken the precepts regained their roots of the precepts because of their shame and remorse.”

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Furthermore, the Mahālaṃkāra-śāstra states: “If a person pursues learning, even if he breaks his conduct, through the power of learning he can quickly turn back. For this reason, one should diligently pursue learning. I once heard in the past that there was an erudite monk dwelling in an araṇya. At that time, a widow came frequently to this monk’s dwelling to listen to his preaching of the Dharma. Then, the learned monk gave rise to defiled attachment toward this widow. Because of his defiled attachment, all his wholesome qualities gradually became weak and feeble. Driven by a worldling’s mind and defilements, he made a pact with this woman. The woman said: ‘If you can renounce the path and return to lay life now, I will follow you.’ Thereupon the monk immediately renounced the path. Having renounced the path, he was unable to endure the afflictions of the worldly life; his body grew frail and emaciated, and he did not understand how to make a living, nor did he know how to make little effort and obtain great wealth. He then pondered: ‘By what means can I now earn a livelihood?’ He further thought: ‘Only slaughtering sheep for hire requires very little exertion and also yields a modest profit.’ Having thought this, he sought out such a place. Because a worldling’s mind easily decays, he engaged in this livelihood and became close companions with butchers. While he was selling meat, an acquaintance who was a mendicant practitioner of the path happened to meet and see him on the road. Having seen him, the mendicant recognized him: his hair was disheveled, he wore blue-black clothes, and blood was on his body just like a rākṣasa of Yama; the steelyard for meat he held was completely smeared with blood. He was seen weighing meat and intending to sell it to people. Seeing him, the monk sighed deeply and thought: ‘The Buddha’s words are true: the mind of a worldling is light, restless, and never still, exceedingly easy to turn about. Formerly I saw this man diligently cultivating learning and upholding the prohibitions and precepts; how could he suddenly do such a thing today?’ Having thought this, he spoke a verse:

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‘Like an untamed horse,
In heedlessness you commit manifold evils.
How can you cast aside shame and remorse,
And abandon the methods of taming?
Your deportment and movements
Were once pleasing for people to behold;
Flying birds and running beasts
Looked upon you without fright or fear.
Walking, you feared harming ants;
With kindness and sorrow you pitied sentient beings.
Where does such a compassionate mind
Reside now?’

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The mind of a worldling is unstable. If one attains the seeing of the truths, one is called a śramaṇa or a brāhmaṇa. He further spoke a verse:

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‘Bravely professing yourself,
You claimed to be a true śramaṇa;
Yet because of this untamed mind,
You have suddenly committed this great evil!’”

86.12

Having spoken this verse, he immediately reflected: “What expedient means should I now use to awaken him? As the Buddha said: ‘When instructing people, one should first have them contemplate the four noble truths.’ Now I should explain to him the root of creating karma.” Having thought this, he said to him: “You are exceedingly good at weighing and measuring now.” At that time the meat-seller thought: “Since you, monk, do not buy meat, why do you tell me that I am exceedingly good at weighing and measuring?” Having thought this, he spoke a verse:

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“This one must possess compassion,
And has come to rescue and deliver me.
Such a monk as this
Has long abandoned worldly trading.
Seeing me engaging in evil karma,
He has come intending to save and liberate me.
He is truly a worthy and noble person,
Bringing benefit to me.”

86.14

Having spoken this verse, he immediately recalled the manifold practices he had engaged in when he was formerly a monk, and remembered the scripture he had previously recited, named The Mass of Suffering: The Faults of Desires and the Flavors of Desires. Having pondered this, he cast the meat steelyard far away onto the ground, and gave rise to deep revulsion toward saṃsāra. Addressing that monk as “Venerable One, Venerable One,” he spoke a verse:

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“Between the flavor of desire and the fault of desire,
Which one is the greater?
Using the straps of shame and remorse,
I hold the steelyard of wisdom.
Having weighed such a matter,
My mind has now attained understanding.
I see no benefit in it;
Only the dull-witted desire its afflictions.
For this reason, I now
Ought to abandon and separate from desire,
Go to the monastery,
And once again seek to go forth into homelessness.”

86.16

Having spoken this verse, the defrocked monk immediately renounced the evil occupation, went forth into homelessness, and exerted himself diligently, attaining the fruit of an arhat. Citing this text proves that if one who has broken the precepts and committed grave offenses turns his mind to study the path and cultivates diligently, he will transcend [them]. Although relying on the principle, one must be single-minded and refined, giving rise to a valiant mind that does not spare body or life. One must always inspect oneself and not give rise to wrong thoughts, establishing a great vow not limited by kalpas, wishing to liberate all sentient beings to the end of the future, equanimously relieving suffering and granting joy to the realm of sentient beings. Knowing that the mind moves falsely, one stays far from the objective realm; new karma does not arise, and old defilements are subdued and eradicated. Even if there are grave faults, they can be made light. Although evil karma is heavy, it does not equal a wholesome mind. Therefore, the Nirvāṇa Sūtra states: “For example, though there are a thousand catties of cotton blossoms, they can never match an ounce of real gold. If one casts a pint of salt into the Gaṅgā River, the water will have no salty taste, and those who drink it will not notice it.” This illustrates that when the mind capable of contemplation is strong, it immediately extinguishes heavy sins.

86.17

Furthermore, the Ākāśagarbha Sūtra states: “If upāsakas or upāsikās break the five precepts or violate the eightfold fast precepts; if ordained bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerīs, or śikṣamāṇās commit the four grave prohibitions; or if lay bodhisattvas break the six grave prohibitions—such foolish persons were previously determined by the World-Honoured One in the Vinaya to be expelled, like a great stone that has broken. Now, in this scripture, it is taught that the Great Compassionate Ākāśagarbha can rescue them from all sufferings, and spells are spoken to eradicate sins and faults. If there is such a person, what serves as proof? The Buddha told Upāli: ‘There are thirty-five Buddhas who teach the great compassion that rescues the world; you should pay homage to them. At that time, you should put on the robe of shame and remorse, as if an eye had grown a sore, feeling deep shame and disgrace; just as a leper follows the instructions of an excellent physician, you too should be like this and give rise to shame and remorse. Having developed shame and remorse, for one day up to seven days, pay homage to the Buddhas of the ten directions, recite the names of the thirty-five Buddhas, and separately recite the name of the Great Compassionate Bodhisattva Ākāśagarbha. Bathe your body, burn various famous incenses such as hard black agallochum, and when the morning star appears, kneel upright with palms joined, weeping and shedding tears like rain, recite the name of Ākāśagarbha, and say: “Venerable One, Great Compassionate Bodhisattva, out of pity and regard for me, please manifest your body for me.” At that time, one should form this thought: On the crown of this Bodhisattva Ākāśagarbha is a wish-fulfilling jewel of purple-golden color. If one sees the wish-fulfilling jewel, one immediately sees the heavenly crown. In this heavenly crown thirty-five images appear, and within the wish-fulfilling jewel images of the Buddhas of the ten directions appear. The body of Bodhisattva Ākāśagarbha is twenty yojanas tall; if he manifests a great body, it is equal to Avalokiteśvara. This bodhisattva sits cross-legged, holding the king of wish-fulfilling jewels in his hand. The wish-fulfilling jewel expounds the sounds of manifold Dharmas, in accord with the Vinaya. If this bodhisattva takes pity on sentient beings, he assumes the form of a monk or all manner of forms. Either in a dream or while sitting in meditation, he stamps the person’s arm with a maṇi-jewel seal. On the seal’s inscription are characters meaning “sin extinguished.” Having obtained these characters, he may re-enter the Saṃgha and recite the precepts as originally done. If an upāsaka obtains these characters, his going forth into homelessness is not obstructed. If one does not obtain these characters, then in the sky there will be a voice calling out: “Sins extinguished, sins extinguished!” If there is no voice in the sky, he should cause one who knows the Vinaya to see Ākāśagarbha in a dream, who tells him: “Bodhisattva of the Vinaya, have the bhikṣu so-and-so or the upāsaka so-and-so confess further. For one day up to seven days, by the power of paying homage to the thirty-five Buddhas and Bodhisattva Ākāśagarbha, your sins will become light and slight.” The one who knows the Dharma should further instruct him to plaster and clean the latrines for eight hundred days, telling him every day: “You have performed impure deeds. You must now single-mindedly plaster all the latrines without letting anyone know.” After plastering them, he should bathe, pay homage to the thirty-five Buddhas, recite the name of Ākāśagarbha, cast all five limbs to the ground before the twelve divisions of scriptures, and state his faults and evils. Such confession should continue for another three seven-day periods (twenty-one days). At that time, a wise person should gather close associates before the Buddha’s image, recite the names of the thirty-five Buddhas, and recite the name of Ākāśagarbha, with Mañjuśrī and the bodhisattvas of the Bhadrakalpa serving as his witnesses; then perform the announcement and karmavācanā again, receiving the precepts as before. Through the power of this person’s austerities, the retribution of his sins will be permanently eliminated, and his engagement with the three kinds of bodhi will not be obstructed.’ The Buddha told Upāli: ‘You should uphold this method of contemplating Ākāśagarbha and explain it broadly for the sake of future sentient beings who lack shame and remorse and frequently commit evils.’ When these words were spoken, Ākāśagarbha sat cross-legged and emitted golden light; after thirty-five Buddhas appeared within the wish-fulfilling jewel, he said to the Buddha: ‘World-Honoured One, this wish-fulfilling jewel of mine speaks the Śūraṅgamasamādhi; therefore, sentient beings who see this jewel will attain sovereign fulfillment of their wishes.’ At that time the World-Honoured One instructed Upāli: ‘You should uphold this scripture; do not explain it broadly to many people, but explain it only to a single person who upholds the Vinaya, so as to act as eyes for the blind sentient beings of future generations. Be careful not to forget or lose it!’ At that time Upāli, having heard what the Buddha said, rejoiced and practiced it.”

86.18

Furthermore, according to the Sutra of the Buddha's Names, the Buddha at that time told Śāriputra: "If a good man or good woman who seeks anuttarā samyaksaṃbodhi wishes to repent, they must first repent of all sins. If a bhikṣu has violated the four pārājikas; if a bhikṣuṇī has violated the eight pārājika precepts; if a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā has violated the root of renunciation; if an upāsaka has violated the grave precepts of an upāsikā; or if an upāsikā has violated the grave precepts of an upāsaka; and they seek to repent: they must bathe cleanly, put on new, clean robes, and abstain from pungent foods. They must, in a quiet place, clean and prepare an inner chamber, adorn the place of practice with fine flowers and banners, plaster the ground with fragrant mud, hang forty-nine banners, adorn the Buddha seat, install a Buddha image, burn various types of incense, scatter various flowers, and arouse great loving-kindness and compassion, vowing to cause the suffering beings who have not crossed over to cross over, maintaining a humble mind toward all sentient beings like the mind of a servant. If a bhikṣu has violated the four grave prohibitions, he should do so day and night for forty-nine days. He must disclose the offenses he has committed before eight pure monks, doing so once every seven days. With the utmost sincerity and deep gravity, he must repent of what he did previously, single-mindedly taking refuge in the Buddhas of the ten directions, reciting their names, and paying homage to them according to his capacity and portion. If he persists with such determination for a full forty-nine days, his sins will certainly be eliminated, and this person will attain purity. At that time, signs will appear: either while awake or in dreams, the Buddhas of the ten directions will bestow a prediction on him, or he will see bodhisattvas bestow a prediction on him, guide him to the place of practice, and become his companions; or they will stroke his head, permanently eliminating the marks of sin; or he will see himself enter a great assembly and take his place in the ranks; or he will see himself in the assembly preaching the Dharma; or he will see a Dharma master, a śramaṇa of pure conduct, lead him to the place of practice and show him the Buddhas. Śāriputra, when a bhikṣu repents of his sins, if he sees such signs, you should know that this person's sinful taints have been eliminated, except if he lacks sincere determination. If a bhikṣuṇī repents of the eight grave offenses, she must follow the procedure for a bhikṣu for a full forty-nine days and will attain purity, except if she lacks sincere determination. If an upāsaka or upāsikā repents of grave precepts, they should with sincere determination revere the Three Jewels. When seeing a śramaṇa, they should respectfully pay homage, generating the thought that such an encounter is rare to meet. They must invite [the monk] to the place of practice and provide various offerings; they must invite one bhikṣu whom they respect from the heart, disclose to him the sins they have committed, and repent with sincere determination, single-mindedly taking refuge in the Buddhas of the ten directions, reciting their names and paying homage. If they fulfill seven days in this manner, they will certainly attain purity, except if they lack sincere determination. Śāriputra, if a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā wishes to repent of various sins, they must bathe, put on new, clean robes, clean and prepare an inner chamber, arrange a fine, high seat, install a Buddha image, hang forty-nine banners, offer various flowers and incense, and recite the names of these thirty-five Buddhas. Repenting during the six periods of the day and night for a full twenty-five days, they will eliminate the offenses of the four pārājikas, eight pārājikas, and the like. It is also like this for a śikṣamāṇā, śrāmaṇera, and śrāmaṇerikā."

86.19

Furthermore, the Mahāvaipulya Dhāraṇī Sūtra states: At that time, Mañjuśrī addressed the Buddha, saying: "World-Honored One, if after the World-Honored One passes away there is a bhikṣu who violates the four grave prohibitions, a bhikṣuṇī who violates the eight grave prohibitions, or a bodhisattva, a śrāmaṇera, a śrāmaṇerikā, an upāsaka, or an upāsikā who violates each of these various precepts, how should they eliminate such transgressions?" The Buddha said: "Excellent, Mañjuśrī, that you are able to inquire about such matters! Because your loving-kindness and compassion are supreme, you are able to formulate this question. Had you not asked this question, I would never have spoken of their evils. Listen closely now, and I will explain it for you. After I have passed away, if there is a bhikṣu of evil discipline who violates the four grave prohibitions, silently receives offerings, and does not repent and reform, you should know that this bhikṣu will certainly suffer the torments of hell, without doubt. I will now bring forth good medicine to rescue that bhikṣu. Listen closely now, and I will explain it for you.

86.21

"Mañjuśrī, this dhāraṇī was proclaimed by the seven Buddhas of the past; seven times seven like this, countless and incalculable in number, beyond words to describe. This dhāraṇī rescues and gathers in sentient beings. Presently, in the ten directions, incalculable and countless groups of seven Buddhas also chant and recite this dhāraṇī to rescue and gather in sentient beings, causing the bhikṣus of evil discipline in the final age to stand firm and abide in the ground of purity. If there is a bhikṣu who has violated the four grave prohibitions, he should with a focused mind remember this dhāraṇī. Having recited it one thousand four hundred times, he should then perform one repentance. He must invite one bhikṣu to serve as a witness, declare his own sins before the image [of the Buddha], and after repenting for eighty-seven days, if these root precepts do not regenerate, that is utterly impossible. If his resolve for anuttarā samyaksaṃbodhi does not become firm, that is likewise impossible. Furthermore, Mañjuśrī, how is one to know that one has attained the pure precepts? Good man, if in a dream one sees a teacher or elder stroking one's head with his hand, or parents, brāhmaṇas, or virtuous elders granting one food and drink, clothing, bedding, or medicine, one should know that this person abides in the pure precepts. Upon seeing one such sign, one should speak to the teacher in accordance with the Dharma, and such faults and offenses will be eliminated. If a bhikṣuṇī has violated the eight grave prohibitions and wishes to eliminate them, she must first invite a bhikṣu who understands the internal and external Vinaya, declare her offenses to that bhikṣu, and that bhikṣu should instruct her in accordance with the Dharma, as taught in this internal and external Vinaya.

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"Good man, if anyone reads, recites, accepts, upholds, and practices this dhāraṇī in accordance with the Dharma for ninety-seven days, reciting it forty-nine times before making one repentance, proceeding as instructed by the teacher, if these evil karmas are not eliminated, that is utterly impossible. If she sees the matters mentioned above in a dream, one should know that this nun abides in the ground of purity and possesses the pure precepts. If there is a śrāmaṇera, śrāmaṇerikā, upāsaka, or upāsikā who has broken the prohibitive precepts, they too should invite a bhikṣu who understands the internal and external Vinaya, and before the image [of the Buddha] or before the revered sūtra of prajñā, declare their own faults and speak to this bhikṣu. This bhikṣu should instruct them according to the rules of the pure Vinaya.

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"Good man, out of pity and compassion for all sentient beings, I have taught this dhāraṇī. If inferior śrāmaṇeras, śrāmaṇerikās, upāsakas, or upāsikās also read, recite, and cultivate this dhāraṇī, reciting it four hundred times before making one repentance, consecutively for forty-seven days, when repenting they must declare their own faults so that they are audible to the ear, as described above. If they are able to see each of these events in a dream, one should know that these śrāmaṇeras and others abide in the ground of purity and possess the pure precepts." The Buddha said to Mañjuśrī: "In accordance with what you have kept in mind, a practitioner should cultivate five matters to uphold the realm of precepts: namely, not transgressing the meaning of the dhāraṇī; not slandering the vaipulya sūtras; not looking at others' faults; not disparaging the Mahāyāna; not disparaging the Hīnayāna; not separating from good friends; and constantly speaking of the sublime conduct of sentient beings. There are another five matters: not speaking of what is seen in the higher realms; not speaking of the good or bad quality of actions performed; plastering the ground three times a day; reciting [the dhāraṇī] once a day; and making one repentance each day. These five matters are the practitioner's practice to avoid transgressing precepts. There are another five matters: if a bhikṣu or a white-robed layperson practices this method, they must not offer sacrifices to ghosts and spirits; they must not show contempt toward ghosts and spirits; they must not destroy shrines for ghosts and spirits; even if someone else offers sacrifices to ghosts and spirits, they must not show contempt; and they must not interact with that person. These five matters are the practitioner's practice to guard the sphere of precepts. There are another five matters: they must not interact with households that slander the vaipulya sūtras; they must not interact with bhikṣus who have broken the precepts; they must not interact with upāsakas who have broken the five precepts; they must not interact with households of hunters; and they must not interact with people who constantly speak of the faults of bhikṣus. There are another five matters: they must not interact with households of tanners who brain hides; they must not interact with households of indigo dyers; they must not interact with households that raise silkworms; they must not interact with households of oil-pressers; and they must not interact with households that dig out rat caches. There are another five matters: they must not interact with households of kidnappers; they must not interact with households of thieves; they must not interact with households that burn down saṃghārāmas; they must not interact with people who steal saṃgha property; and they must not interact with people who steal even the property of a single bhikṣu. There are another five matters: they must not interact with households that raise pigs, sheep, chickens, or dogs; they must not interact with households that observe constellations; they must not interact with households of courtesans; they must not interact with households of widows; and they must not interact with households that sell alcohol. These seven sets of five matters are the practitioner's practice to guard their spheres of conduct."

86.26

Section 3: Transgression and Accordance

86.27

Now, the four pārājikas and the five heinous crimes are like corpses in the ocean of the Buddha. In the sūtras and Vinaya of the Hīnayāna, they are compared to decapitation: since the Vinaya allows no exceptional circumstances, repentance cannot restore one's original state. Yet relying on the Mahāyāna sūtras, washing and purification are permitted, like incanting over a dead tree so that it again bears flowers and fruit. Although such repentance is permitted, one must establish great resolve and practice in accordance with the teachings, like one returning to life from death. A great person's great practice is never undertaken in vain. One's body, precepts, mind, and wisdom are always cultivated with determination. Feeling both shame and remorse, one vigorously trains body and mind. Since mental thoughts are fundamentally empty, how could sin possess a fixed nature? Now, wishing to classify and arrange the regulations for practices of accordance and transgression, both wholesome and unwholesome, sins and blessings, contain both kinds. First, concerning unwholesome karma, we shall discuss transgression and accordance: transgressing nirvāṇa and according with birth-and-death. To distinguish this transgression and accordance, ten mental attitudes are briefly revealed. Practitioners who have sinned must recognize the characteristics of their karma and act according to the circumstances.

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The first is ignorance and inversion, being intoxicated and deluded by afflictions, generating attachment upon contacting sensory objects, remaining in dim darkness without awakening; this is why they commit sins.

86.29

The second is that internally being stupidly intoxicated, one is externally misled by bad companions, according with what is not the Dharma, with one's evil mind blazing ever more fiercely; this is why they commit sins.

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The third is that with internal and external conditions fully present, one destroys one's own wholesome roots and also destroys those of others, lacking any mind of rejoicing in wholesome deeds; this is why they commit sins.

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The fourth is that neither cultivating the wholesome nor following anything but evil, one gives free rein to the three modes of karma and leaves no evil uncommitted; this is why they commit sins.

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The fifth is that although the evil acts one commits may not yet be broad and manifold, the evil mind is universal, depriving others of all happiness and inflicting all suffering; this is why they commit sins.

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The sixth is that evil thoughts continue uninterrupted day and night, the mind purely thinking of evil with no pause from the very beginning; this is why they commit sins.

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The seventh is that one conceals blemishes and hides offenses, harboring deception within while outwardly displaying virtue and goodness; this is why they commit sins.

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The eighth is that with one's physical form robust and strong, one thinks 'I will last forever,' multiplying sinful deeds without fearing the evil destinies; this is why they commit sins.

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The ninth is being stubborn, stupid, ferocious, unruly, arrogant, and aggressive, without shame or remorse, possessing not the slightest sense of disgrace; this is why they commit sins.

86.37

The tenth is rejecting cause and effect, disbelieving in good and evil, severing all wholesome roots, and becoming an icchantika who cannot be cured; this is why they commit sins.

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The above ten mental states take ignorance as their root, increasing without cease until they reach the extreme of the icchantika, according with entry into birth-and-death, going from darkness into darkness, weaving bound karma with no time of liberation; these are called the mental states of ignorance in transgression and accordance. Once a person who has recognized the sins of birth-and-death encounters the Buddha's great loving-kindness, gathering them in with pity, the Dharma of reforming faults is established and the gate of liberation is opened, allowing one's wholesome roots to grow anew, just as when a king ascends the throne, pardoning crimes and easing punishments. Setting out to practice repentance, cultivate good, and reform evil, accordance and transgression within the wholesome also possess ten mental states. One must constantly apply reflection to counteract former sins, and starting from the end, establish the framework to contemplate and shatter each one in turn. This is truly the foundational basis for repenting faults and establishing practice.

86.39

The first is right faith in cause and effect, being neither deluded nor mistaken: doing good brings blessings, doing evil brings punishment; though there is no agent, karmic retribution is never lost; though [dharmas] perish from moment to moment, karma does not fail or vanish. Faith is the source of the Way, and wisdom is that which can enter it. Being both wise and faithful is the root of all goods. By means of this right faith, one overturns and shatters the unfaithful mind of the icchantika. Only by possessing this mind can one arouse repentance.

86.40

Second is that shame and conscience are fundamental as the essential method for repenting of sins. I feel shame regarding these sins, [unfit to be] counted among human ranks; I feel conscience regarding these sins, not receiving the protection of heaven. These are the white phenomena, and they are also the supreme heaven of truth for practitioners of the three vehicles, the transcendental white phenomena. This is repentance and conscience overturning and breaking through the black phenomena of shamelessness. One must possess this mind before one can carry out the subsequent articles of repentance.

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Third is dreading impermanence, that life is like water foam. When one breath does not return, one drifts along according to karma. Having awakened to impermanence, one has no leisure even while eating or resting. This is impermanence overturning and breaking through the mind that clings to permanence and does not dread the evil destinies.

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Fourth is disclosing and revealing to others the lightness or gravity of one's sins. Because the sins are exposed, they wither away, just as exposing the roots of a tree causes its branches and leaves to wither and fall. This is disclosing and revealing overturning and breaking through the mind that conceals and pretends to be pure.

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Fifth is severing the continuing succession of mind, renouncing evil once and for all. Resolute and valiant, it is like a sharp blade. This is determinately resolving to sever evil, overturning and breaking through the mind of continuing evil thoughts.

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Sixth is giving rise to the mind of bodhi: universally eradicating all suffering, universally bestowing all joy. This mind is vast and broad, with nowhere it does not reach. This is the Mahāyāna bodhi mind overturning and breaking through the mind of pervasive evil.

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Seventh is cultivating merit to make up for faults, diligently urging the three karmic modes, persevering without cessation. This is cultivating merit and establishing virtue, overturning and breaking through the mind that does not cultivate the three karmic modes and gives rise to evil without reason.

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Eighth is guarding the True Dharma, paying no heed to non-Buddhists and false teachers who destroy the Buddha-Dharma, and vowing to magnify and make it shine so that it endures long. This is guarding and protecting, overturning and breaking through the mind that destroys all good works.

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Ninth is being mindful of the immeasurable merit, spiritual powers, and wisdom of the buddhas of the ten directions, wishing that they grant me their protection, pity my suffering, and bestow upon me the fine, pure medicine that removes sins. This is overturning and breaking through the mind that is mindful of bad spiritual friends.

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Tenth is contemplating that the nature of sin is empty. Sins arise from the mind. If the mind could be found, sins could not be absent. My mind is of itself empty; how could emptiness exist? The good mind is also like this. Sin and merit have no master; they are not internal, not external, nor in between. They do not permanently exist of themselves; there are only names: it is named 'mind', and there are only names: they are named 'sin' and 'merit'. Such names—names are themselves empty. Returning to the source and reverting to the root, it is completely pure. This is contemplating the nature of sin as empty, overturning and breaking through the mind of ignorance, inversion, and clinging. Because ignorance ceases, karmic formations cease; because karmic formations cease, birth and death cease. This is the destruction of the great tree of the twelve links of conditioned arising; it is also called liberation from the two bonds of causes and results of suffering and origination; it is also called the manifestation of the two truths of the path and cessation. This is the sun and moon of the wisdom of contemplation of the vaipulya shining brightly; sentient beings encountering this great grace are thereby able to see the buddhas of the ten directions. This marks the great compassion, fully explained as in the sūtras.

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Section Four: Comprehending the Principle

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Question: The sūtras say that repentance can extinguish sinful karma. Why is it said only that the mind of wisdom contemplating principle can extinguish all karma? Explanation: Repentance has two kinds. First is repentance through external practice with a deluded mind, which refers to circumambulating, paying homage, and making vows before an image of the Buddha, resolving to sever outer evils. Second is repentance relying on principle with a wise mind, which refers to contemplating the body and mind to sever the fetters. But the karma created may be light or heavy. If discussing light karma, outer repentance also extinguishes it. If discussing heavy karma, if it is convertible, it can also convert the heavy into the light, meaning that karma of the three destinies is lightly undergone among humans. Therefore, the Daśabhūmikā-vibhāṣā says: 'I say that through repentance, sins become light and thin, being undergone for a short duration.' Thus we know that outer repentance converts the heavy into the light, rendering the retribution drawn forth indefinite. Because the fetters are not severed, the power of outflows is weak; it does not exhaust past karma, and retribution must still be undergone later, so it is not completely indefinite. Now we speak specifically of this: contemplating principle severs the fetters; without delusions to moisten karma, karma does not draw forth rebirth. Wherever it is severed, past karma is forever exhausted, and current karma created also does not bring about rebirth; thus regarding the good and evil created in the past and present, only then is the retribution drawn forth definitively indefinite. Relying on this meaning, it is spoken of specifically. Therefore, all wise people wishing to sever the heavy karma of the three destinies from past and present learn contemplation of principle to forever escape the evil paths. For this reason, the first fruit is called 'repudiating the debt'. Hence the Mahāyānasaṃgraha says: 'If there is no suffering below, ignorance and karmic formations do not arise. If formations have arisen and there is no path of cultivation, ignorance and formations do not ripen.' Why is this? Because a srotāpanna does not create karma that brings about retribution of rebirth, and an anāgāmin does not receive rebirth retribution in the lower realms. Furthermore, the Upāsakaśīla-sūtra says: 'If a person possesses all the karmas of the desire realm and attains the fruit of anāgāmin, they can convert future karma to be undergone in the present; so too for an arhat.' Thus we know that contemplation of principle is true repentance. Hence a verse of the Avataṃsaka-sūtra says:

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"The ocean of all karmic hindrances
All arises from false thinking.
If one wishes to repent,
One should seek the true mark."

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Furthermore, the Mahāratnakūṭa-sūtra says: 'Fetters and karma practiced over hundreds of thousands of myriads of kalpas are entirely eliminated by a single contemplation of reality.' And the Sarvadharmāpravṛtti-nirdeśa says: 'If a bodhisattva can see that the nature of all sentient beings is the nature of nirvāṇa, they can completely extinguish the sins of karmic hindrances.' Moreover, the Samantabhadra Bodhisattva Sūtra says: 'Contemplate that the mind has no mind; it arises from inverted marks. Such a minded mark arises from false thinking, like wind in the empty sky having no place of resting.' Thus we know that grasping at natures and producing marks of good and evil is because one has not yet awakened to the principle; it is not that there is no false karma. Later, if one awakens to the principle, former karma is extinguished; there is no phenomenon that can abide, and thus it does not generate rebirth. When correctly contemplating the principle, one should reflect that all hindrances are originally solely empty and tranquil, constantly of the same one true nature with all buddhas, not different from the myriad virtues and dharmadhātu of sands of the Ganges. It is only because the hindrance of ignorance is thick that one cannot see it. Because of not seeing it, one constantly breaks the precepts and violates the Way before the Buddha, committing every fault among the ten evils and five heinous sins. It is like an assembly hall where ordinary people and noble ones are inside being offered feast and worship, and there are many blind people; because they lack eyes, they commit all sorts of evils right before the assembly. Then a wise person pities them incessantly and says to the blind people: 'This hall is filled with the saṃgha of ordinary and noble ones. Why do you openly create evil before them?' Hearing this, the blind people feel shame and dread, finding no place to hide their faults. They immediately express their intent and address the saṃgha: 'We, your disciples, respectfully address the masters throughout the hall. Lacking merit, we have been blind from youth. Although in the same hall with the masters, we cannot see you. Because of not seeing, we committed every fault before the masters. Now, due to the guidance of a good friend, we first know there are masters. Our shame and dread cannot be fully expressed. We disciples now beg for merciful repentance from the masters throughout the hall. We only pray that the masters accept our sincere repentance.' Although these blind people have no eyes themselves and cannot see the saṃgha, they know that the saṃgha had already seen them before and now accept their repentance. We are also like this: when we created sins formerly, we were constantly before the Buddha. Now, wishing to repent our faults, we clearly know that all buddhas have already seen them. All buddhas have the three clear knowledges, miraculous wisdom, and the five eyes shining brightly, with nothing unknown. Regardless of far or near, inner or outer, light or dark, they see like looking at a pearl in the palm, responding to conditions without missing the time.

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Furthermore, know that the conditions of sin have no intrinsic nature; it is only through the causes and conditions of false thinking that one vainly undergoes this suffering. Hence the Vimalakīrti-nirdeśa says: 'Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure. False thinking is defilement; absence of false thinking is purity. The nature of sin is not internal, not external, and not in between; the mind is also not internal, not external, and not in between. As the mind is, so is the defilement of sin.' Examining thus, the nature of sin is entirely empty. Emitting the fire of wisdom, one illumines the darkness of ignorance. All the evils created since beginningless time are like a dark room. The correct understanding of repentance is like a bright lamp. Once the bright lamp shines, the dim darkness is entirely eliminated; it is not that because darkness has been here since beginningless time it can expel the lamp. Light and dark, understanding and delusion, have been thus from beginningless time. Confused about causes and mistaken about results, one fully commits all misdeeds; this is like darkness. Now wishing to repent and eliminate them, one relies on the power of Buddha-nature to kindle the fire of right view; this is like a bright lamp. When the lamp rises, darkness is dispelled; when understanding arises, delusion is destroyed—there is nothing that is not extinguished. It is also like frost and snow awaiting the sun to melt, like an illness awaiting good medicine to be cured, like losing one's way awaiting awakening to be corrected, and like the gathering of bad firewood where repentance is like bean-stalk fire, extinguished in an instant. Therefore, the Mahāparinirvāṇa-sūtra says: 'For instance, a thousand pounds of cotton flower are not equal to one ounce of true gold; though sins committed are many, they are not equal to a little good.' Having created transgressions before the Buddha, it is just like the blind people repenting to the saṃgha. Sins have no intrinsic nature; they are extinguished through conditions. Hence a verse of the Karmavibhaṅga-sūtra says:

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"If a person commits a heavy sin,
Having done so, deeply reproaches oneself,
Repents, and creates it no more,
They can uproot the fundamental karma."

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Having known the real and the false, one knows that the sinful karma to which one was conditioned arose from phenomena. Deluded feelings obstructed understanding; being confused and unaware, there were these sins. It is like clouds covering the sun, or a dark, murky room. The awakened mind of the present arises conditioned by principle; understanding flourishes and delusion is lost, like light extinguishing darkness. Although the former mind gave rise to heavy sins, the subsequent thought contemplates principle, the false mind is extinguished, and false objects do not arise. Cultivated long without cease, the seeds of karma naturally perish. Hence the Adbhutadharmaparyāya-sūtra says: 'The former mind committing evil is like clouds covering the sun; the subsequent mind giving rise to good is like a torch dispelling darkness.' Furthermore, the Mahāsaṃnipāta-sūtra says: 'Just as clothes soiled for a hundred years can be washed clean and fresh in a single day, so too the unwholesome karmas accumulated over hundreds of thousands of kalpas, through the power of the Buddha-Dharma and proper, compliant reflection, can all be extinguished in a single day, in a single hour.'

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Section Five: Ritual Procedure

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In this gate, when a practitioner wishes to repent, they must do so before the superior conditions of the Three Jewels, with the right shoulder bared, removing headdress and footwear. (Women do not need to bare the shoulder, but should maintain full decorous attire.) With palms joined in reverence, invite a venerable elder of advanced years who is revered in one's own heart. First, one should invite the Three Jewels of the ten directions to serve as good conditions. Therefore, an ancient author composed a verse saying:

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"I take refuge in all buddhas of the ten directions,
And bow my head to the boundless ocean of pure awakening;
I also pay homage to the wondrous Dharma, inconceivable,
The pure tathāgatagarbha of the intrinsic nature of tathatā;
And to all noble ones abiding in the ground of supreme love for an only child,
Who have attained the Way and attained the fruits.
With pure intention of body and speech,
I take refuge in each and bow my head in worship."

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Then, one invites the master of repentance, saying:

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"May the Venerable One be single-mindedly mindful. I, disciple [so-and-so], now invite the Venerable One to be my ācārya of repentance. May the Venerable One serve as my ācārya of repentance. Relying on the Venerable One, I am able to repent. Out of compassionate pity." (Once is acceptable; three times is even better.)

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Second, the master of deśanā first instructs [the repentant] to recognize the nature and relative gravity of previous offenses, entirely in accord with the original intention. According to the treatises, there are four kinds of deśanā in total: First, deśanā by mutual exchange and release, which is the deśanā method of ordinary persons of the lower rank. Second, deśanā by severing continuity forever, which is the deśanā method of ordinary persons of the upper rank. Third, deśanā by scorching karma, which is the deśanā method of worthy persons. Fourth, deśanā by eradicating karma, which is the deśanā method of noble persons. The first two are deśanā in the realm of phenomenal matters, eliminating [faults] by direct confrontation; they cannot yet eradicate karma, but merely suppress it so that it does not arise. Because they do not rely on contemplation of ultimate truth, they have not yet entered the noble stage. Although they obtain freedom from wrongdoing, they are not exempt from entering the evil destinies in the future, for this nature of karma remains perpetually, perfuming to form seeds. Thus, it is like someone cutting down a tree who only removes the branches while its roots still remain. The latter two deśanās necessarily require conditioning on emptiness, awakening to ultimate truth, and the illusory merging of mind and object. One must constantly apply mental focus, see the truth, and cultivate gradually, after which it can be eradicated. For now, we rely on the second—the ordinary person's deśanā by severing continuity forever—causing karma to be suppressed and not active. One should always rely on good friends and make great vows, so that at the time of death one can also be reborn in the pure lands of the ten directions in accordance with one's vows, departing forever from the three evil [destinies]. Since one abides in the Sahā world, fearing that one's mind may be cowardly and weak and unable to be firm, and that the mind may wish to regress, one should use five dharmas to assist and obtain the fruit of non-regret: 1. faith; 2. inner shame (hrī); 3. modesty (apatrāpya); 4. good spiritual friends (kalyāṇamitra); 5. venerating the precepts. First, faith is the source of the path and the mother of merits, from which all wholesome dharmas arise. Second, inner shame means not committing offenses oneself. Third, modesty means not instructing others to commit offenses. Furthermore, inner shame is feeling ashamed within oneself toward others; modesty is feeling ashamed before heaven. Possessing inner shame and modesty, one is then able to pay respect to parents, teachers and elders, and all ordinary and noble beings. Good spiritual friends constitute the entirety of the pure life (brahmacarya). Precepts are your great master; the Three Jewels are that upon which ordinary and noble beings rely, and therefore one must take refuge and venerate them. At that time, the precept master should use various means to guide and encourage, causing [the practitioner] to bring forth the great mind and sever future infractions forever; the admonitions and exhortations given at that time cannot be set forth in advance.

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法苑珠林 — 道世, Classical Chinese