法苑珠林 86.61

86.61

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.