Great Cessation-and-Contemplation Volume I

Chapter VI

Clarification of Twenty-five

Preparatory Means

Introductory Comments

Sixth is clarifying the means (of preparation for practicing cessation-and-contemplation). "Means" refers to "good and skillful" (practices). Through good and skillful practice, you can (gradually) attain minute (increases of) good roots and are able to consummate immeasurable practices and to arouse understanding so that you realize the level of a bodhisattva. The Great Treatise says that you are able, through only a little giving and a little (upholding of the) precepts, to surpass the śrāvaka disciples and pratyekabuddhas. This is the meaning here.

Again, "means" refers to the harmonious confluence of various conditions (conducive to practice and awakening). Through the confluence (of these conditions), you can accomplish the causes (for practicing the path and attaining awakening), and also through this confluence you can seize the fruit (of awakening). The Perfection of Wisdom in 25,000 Lines says that the body of the Tathāgata does not rely for its arising on one cause or one condition, but the body of the Tathāgata arises from immeasurable merits (and causes and conditions). I will discuss the (preparatory) means to manifest these skillful capabilities.

In terms of gradual and successive (cessation-and-contemplation), there are four types of preparatory means, and (within each of the Fourfold Teachings, preparatory) means each has "far" and "near" (aspects). [1. Tripiṭaka Teachings:] As the Abhidharma treatises explain, the five contemplations [on impurity, compassion, causality, mindfulness of the Buddha, and counting breaths] for putting the mind at rest are (practices for when you are still) "far" (from the final goal), and (the cultivation of) the four good roots [of the "heat" of burning away passions, approaching the summit, patiently accepting the Four Noble Truths, and the highest stage in 261

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the mundane world] are (practices or stages for when you are) "near" (the goal of an arhat).

[2-3.] The preparatory means for the Shared and Distinct Teachings should be known by this example.

[4.] In the Perfect Teaching, the levels of "conventional names," the five (preliminary) grades of the practice of contemplation [of appropriate joy, reciting sutras, preaching the Dharma, and the preliminary and proper practice of the six perfections], and so forth, are stages when you are still very far removed from (realizing) the true, and so these are called "far" (preparatory) means. (At the stage at which there is) purity of the six senses and resemblance in outer appearance (to buddhahood), you are proximate to the true, and so these are called "near" (preparatory) means. Now I will discuss the "far" and "near" aspects (of preparations) within the levels called "conventional names," which is previous even to the five (preliminary) grades. These twenty-five methods of (introductory level preparatory) means are (for those who are) far (from the final goal), and the ten types of (or modes of contemplation of) the objective realm are means (for those who are) near (to the goal). If you encompass both the horizontal and vertical, are fully endowed with the ten contemplations, accomplish the level of "the practice of contemplation," and arouse a resemblance to the true, these are called means that are near (the goal). Now, however, I will interpret the "far" preparatory means.

In short, there are five categories:

1. Preparing the five conditions.

2. Renouncing the five sensual desires.

3. Rejecting the five impediments.

4. Regulating five matters.

5. Practicing five (supplementary) matters.

[1.] Indeed, you do not advance on the path alone, and (the path) is disseminated by people. People use various conventional conditions to advance on the path and thus disseminate the supreme Dharma. Therefore, it is essential to prepare five conditions. [2.] If you are endowed with the power of (right) conditions, you should shatter all desires for sensual pleasures (that keep you from accomplishing the path).

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Chapter VI. Clarification of Twenty-five Preparatory Means [3.] If the outer barriers of such desires for sensual pleasures (are removed), then you should purify the inner mind.

[4.] Once the mind is quiet, then five matters should be regulated. [5.] If these five matters are regulated, then the five (supplementary) matters should be practiced, and then you can reach the goal. This (process) is like a potter who, wishing to make a vessel, first chooses a good place—a place where (the soil is) neither sandy nor salty and where there is plenty of grass and water easily available. Next, you stop other (extraneous) activities and associations; how can you accomplish your task if your activities and associations are not placid? Even if you stop external associations, if you are physically ill yourself, how can you perform your work? Even if you are physically healthy, if the potter's wheel is not in good shape, you cannot make any vessels. Even if all the above conditions are mustered, if you do not concentrate on your work or quit without keeping at it for a long time, you can never accomplish your goal. The five conditions for cessation-and-contemplation are also like this: [1.] The physical body of passions surely seeks nourishment; this is like finding a suitable place.

[2.] To restrain your cravings and desires is like severing external activities and associations. [3.] To reject the five obstructions is like healing an internal disease. [4.] To regulate the five matters is like learning the ropes of the potter's trade. [5.] To practice the five supplementary matters is like doing something without giving up.

Even the shallow events of worldly life do not come about without the confluence of conditions; how much more so for the path that transcends this world! If there is no preliminary inducement, how can you easily ascend the stages? Therefore, by traversing twenty-five conditions you (prepare for) contemplation regarding actual phenomenal matters, regulate the coarse (details) to realize the fine (results), and scrutinize the scattered (distractions of the mind) to master quietude. Thus, these are the preparatory means for cessation-and-contemplation (for beginners) that are still far (from the goal). 263

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Great Cessation-and-Contemplation, Volume I Of these five conditions, three subjects are based on the Great Treatise, one [preparing the five conditions] from a dhyāna meditation sutra, and one [on regulating five matters] from (the teachings of) meditation masters. 1. Preparing the Five Conditions

First, preparing the five conditions consists of: 1. Upholding the precepts and a pure life. 2. Preparing sufficient food and clothing. 3. Dwelling secluded in a quiet place. 4. Putting an end to mundane responsibilities. 5. Acquiring "good friends."

A dhyāna meditation sutra says that even if you complete the (first) four conditions, real guidance commences upon (obtaining) a good teacher. Thus, five categories are used as the (preliminary) stages for entering the path. If even one is lacking, this will obstruct matters [and you will not be able to proceed with proper cessation-and-contemplation]. A detailed explanation is given in the Gradual Methods for Practicing Meditation. 1. Upholding the Precepts and a Pure Life Of these (five conditions), upholding the precepts and a pure life has four meanings: first, to list the terminology of the precepts; second, to clarify the upholding of the precepts; third, to clarify the transgressing of the precepts; and fourth, to clarify purification through repentance. 1. The Terminology of the Precepts

(First,) there are an exceedingly vast number of sources in the sutras and treatises that list the terminology (of the precepts), but according to the Great Treatise there are ten types of (upholding) the precepts: [1.] No fault.

[2.] No breaking.

[3.] No rupturing.

[4.] Not mixed.

[5.] In accordance with the path.

[6.] Without attachment.

[7.] Praised as wise (conduct) [or "praised by the wise"]. [8.] Mastery.

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Chapter VI. Clarification of Twenty-five Preparatory Means [9.] In accordance with concentration.

[10.] Complete.

These ten (categories of upholding the precepts) have in common the fact that they are based on natural morality. As the Great Treatise says, (the content of) natural morality is "the (basic) śīla [precepts or prohibitions against immoral behavior], that is, the eight types of physical and verbal conduct—three types of physical activity (killing, stealing, and illicit sexual activity) and four types of verbal activity (using abusive language, speaking with a forked tongue, evil speech, and using flowery language), plus (the admonition) to avoid intoxicating beverages. This refers to the "pure life" and (the avoidance of) mental obstructions. It [the Great Treatise] also says that the ten good [deeds, that is, the opposite of the ten prohibitions] are the śīla precepts. Even if a buddha does not appear in the world (to teach it), this (moral discipline) is constant for the world. Therefore, it is called an "ancient morality." Even if a buddha does not appear in the world, ordinary ignorant people cultivate the eight (stages of) dhyāna meditation; therefore, this is called an "ancient (method of) concentration." The non-Buddhist ways, such as the sixty-two (mistaken views), are like an ancient medical way [or an "old physician"] who uses milk as medicine (for all diseases); this is called an "ancient wisdom."

It is often said that there are no "additional" [or "adventitious"] concentrations (introduced by the Buddha), but that nondefilement [that is, the pure life of upholding the precepts] guides you in the eight dhyāna meditations. Now, I disagree with these words. It should be admitted that a nondefiled (moral life) guides (the performance of) the ten good deeds. [But it is already accepted that the categories of] wisdom and upholding the precepts have additional teachings (introduced by the Buddha); why should (the category of) concentration alone have none? Here I present the Triple Refuge (in Buddha, Dharma, and Sangha), the five basic precepts [of no killing, stealing, illicit sexual activity, abusive language, and drinking intoxicating beverages], and the two hundred and fifty (precepts followed by adult males upon becoming a monk) as additional precepts (introduced by the Buddha). [As it says in the Introduction to Mahayana:]

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One who has received the ten fundamental precepts is—as the Buddha himself calls him—a "well-come bhikṣu monk," one who has already naturally received the complete precepts. Take the example of Mahākāśyapa, [one of the ten main disciples of the Buddha who was known as being "foremost in ascetic discipline"], who received the complete precepts through taking the vows on his own. Or Ãjñāta-Kauṇḍinya, who received the complete precepts because he perceived the truth (upon hearing the Buddha's first sermon). Or the bhikṣuṇī nun Mahāprajāpatī [Gautama's aunt] who received the complete precepts through (accepting) the eight courtesies (that nuns must show toward monks). Or the bhikṣuṇī nun Dharmadinnā, who received the complete precepts by being dispatched [to the sangha by her household]. Or the śrāmaṇera novice Sudarśana, who received the complete precepts through debating the meaning (of the Dharma). Or bhikṣu monks such as Yaśas, who received the complete precepts merely by being told "well-come" [by the Buddha after his first sermon at Vārāṇasī]. Or the "group of worthies" who received the complete precepts through accepting the Triple Refuge (in Buddha, Dharma, and Sangha). Or, in remote areas one can receive the complete precepts with (only) five Vinaya masters (present), while in the central lands (of China, the presence of) ten people (that is, ordained monks, are required) for the fourfold motions (of the ordination ceremony) to receive the complete precepts.

These are all people (who received) "additional precepts." The basic, pure (practice of) meditative dhyanic concentration, (and the various Buddhist practices of) contemplation, training, discipline, and cultivation are "additional concentrations" [taught by the Buddha in addition to pre-Buddhist methods of meditation]. The wisdom of the Four Noble Truths is an "additional wisdom." That is, it came to be (known) because the Buddha appeared [in the world and taught the Four Noble Truths].

Natural morality (on the other hand) is not a question of whether you have accepted or not accepted it; if you trespass against it, this is an offense. Whether or not it has been (consciously) accepted, it is good to uphold it. When you (consciously) receive the precepts, if you uphold them then blessings arise, and if you transgress against them then you acquire offense; if you have not received (the precepts), there is no blessing (from upholding 266

Chapter VI. Clarification of Twenty-five Preparatory Means them) and no offense (for transgressing them). This is like the "offense" of (inadvertently) harming animals (that are grazing in the field) while mowing grass; both offenses [that is, against the animal and its owner] are extinguished together through public repentance. The Great Treatise says that spontaneous (unintended) transgression is extinguished in the same manner [that is, spontaneously] but there are some (transgressions) that require the forfeiting of life. Thus, know that there is a difference between (responsibility for upholding) natural morality and the receiving of the precepts. Therefore, in the Vinaya in Four Parts, the procedure for asking about hindrances (to ordination before the ordination ceremony) involves asking (up to thirteen questions, such as), "Have you not committed extreme offenses [such as sexual intercourse, stealing, murder, and claiming to attain a level that one has not yet attained; have you not defiled any nuns, and so forth, up to are you not a hermaphrodite]?" These "extreme offenses" are offenses against nature. These offenses obstruct (the upholding of) the moral life by the laymen; how much more so the great (complete) precepts (of the monks and nuns)!

Being pure in natural morality is the basis for upholding the precepts and the preliminary cause for attaining liberation. By upholding natural morality, you can realize the spontaneous receiving of the precepts. In the Hinayana definition, the "spontaneous precepts" refer to the third category (of "neither form nor mind") of the three assortments (of precepts of "form," "mind," and "neither form nor mind"). In the Mahayana (tradition), the Dharma Drum Sutra only clarifies "form" and "mind" and not the third assortment (of "neither form nor mind"). [The Sutra of the Bodhisattva's Necklace says that] "mental activity is inexhaustible, and therefore the precepts are also inexhaustible."

If you discuss the legalistic precepts, the "spontaneous" precepts need to be explained.

[1.] The "spontaneity of (the upholding of) the precepts that accompany samadhic concentration" refers to (the natural upholding of the precepts that is) aroused along with (the attainment of) samadhic concentration. Some people [Sarvāstivādins] say that there is a time when you enter concentration, but there is no time when you leave concentration. Some people [Sautrāntikans] say that spontaneous (upholding of the precepts) depends on 267

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concentration, and that it is not lost as long as you maintain this concentration; and that if you retrogress from (this attainment of) concentration (and then offend against the precepts), then you should repent. [2.] The "spontaneity of (the upholding of) the precepts that accompany (attainment of) the path" is a spontaneity that depends on (attainment of) the path. (The attainment of) the path cannot be lost, therefore (the spontaneity of upholding) these precepts also cannot be lost.

[3.] The (upholding of) the precepts accompanied by both (the attainment of) concentration and (realization of) the path in general serves as an exposition of the precepts; and in general, natural morality is its basis. Therefore, [the Sutra of Final Bequeathed Teachings] says, "It is due to (the upholding of) the precepts that you are able to give rise to meditative concentration and the wisdom that extinguishes suffering." This is the meaning here. 2. Clarification of Upholding the Precepts

Second is the clarification of upholding (the precepts). These ten types of (upholding) the precepts encompass all of the (upholding of) precepts. [1.] "(Upholding) the precepts with no fault" refers to upholding (all of) the precepts from that of natural morality up to that of (avoiding) the four serious (offenses that require expulsion from the sangha), and to preserving them purely, as one cherishes a bright pearl. One who breaks and offends against (these precepts) is like a vessel that is already fractured and is no longer functional. Such a person is at the periphery of the Buddha Dharma and is no longer a śrāmaṇa (monk or nun), or a child of Śākyamuni. Such a person has lost their raison d'être ("dharma") as a bhikṣu (monk or nun); thus, they are called "faulty."

[2.] "No breaking" refers to upholding the thirteen [saṃghāvaśeṣa rules against moral offenses such as the intentional emission of semen, having defiled sexual thoughts, and so forth up to not taking the advice of other monks to abandon evil ways] without breaking them. Therefore, it is called "no breaking." A person who offends against them is like a broken vessel. [3.] "No rupturing" refers to upholding the minor precepts (that require confession or expiation). One who offends against (these "light" or minor precepts) is like a vessel that is ruptured and leaks. It is called "ruptured" because one is then unable to receive (and hold the precepts and advance on) the path.

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Chapter VI. Clarification of Twenty-five Preparatory Means [4.] "Not mixed" refers to the upholding of the precepts that are accompanied by concentration. Even if you uphold the rules (and avoid wrongdoing), if you have thoughts of breaking the precepts this is called "mixing" (thoughts of breaking the precepts without actually doing so. Upholding the precepts) accompanied by concentration means that you are in control of your thoughts and that sensual thoughts do not arise; this is called "not mixed."

As it says in the (Great Nirvana) Sutra, even if (bhikṣus) do not physically unite with a woman, if they verbally abuse each other or (are distracted by) the ringing of bracelets outside the (sangha) walls, or (arouse craving when) seeing men and women mingling and pursuing each other, these are all a befouling of the pure precepts. The Treatise on the Ten Stages says that even if (a bhikṣu) has control over (overt sexual) matters, if he has a woman bathe and massage him, or if he speaks with and looks at her with tainted thoughts, or upholds the precepts only on certain days, or indulgently hopes for sumptuous pleasures in a later life in heaven, these are all impure. If you uphold the precepts "not mixed" (with thoughts of wrongdoing), then you will have none of these thoughts.

[5.] "In accordance with the path" means to be in accordance with true reality and to be able to destroy all delusions of false views. [6.] (Upholding) the precepts "without attachment" means to perceive the real and to accomplish the noble (path) and have no tainted attachments to conceptual delusions. These two types of (upholding) the precepts are an upholding of the precepts in terms of the real truth.

[7.] The precepts "praised as wise (conduct)" and [8.] "mastery" in (upholding) the precepts are (types of upholding the precepts) in terms of the bodhisattva (ideal of) saving others. This (ideal) is praised by the Buddha and involves attaining mastery in the mundane world. Thus, these are expositions of the upholding of precepts in terms of the mundane truth. [9.] (Upholding the precepts) "in accordance with concentration" and [10.] the "complete" (upholding of the precepts) are in accordance with the śūraṅgama (samādhi of heroic progress); you manifest upright behavior even without arousing the concentration of complete extinction, and beneficially guide sentient beings by displaying the images of the ten realms (from hell to buddhahood). Even if you are involved in activities of upright 269

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behavior, you function naturally with constant quietude; therefore, this is called (upholding) the precepts in accordance with samadhic concentration. The first (nine types of) the precepts are precepts for preventing and stopping (evil deeds) through upright behavior; therefore, they are called "incomplete." The precepts of the Middle Path are not missing any precept; therefore this (last type) is called "complete." This is the upholding of the precepts of the supreme truth of the Middle Path. One fully realizes all dharmas through the wisdom of the Middle Path. Therefore, a sutra speaks of "śikṣa" [or the prātimokṣa monastic code] which is a name for the Mahayana precepts. The Great Nirvana Sutra clarifies the five limbs of the precepts and the ten types of precepts. The thrust of the meaning is approximately the same. Although various sutras and treatises further clarify the features of (upholding) the precepts, finally they do not go beyond these ten categories (from "no fault" to "complete").

[1-3.] Collectively, the first three categories of precepts (that is, the precepts of no fault, no breaking, and no rupturing) are called the "legalistic (prohibitory) precepts." These (three types) involve inviting good and restraining evil, from the first basic (precepts of "no fault," including basic natural morality to the four serious offenses) to those of "no rupturing" (of the minor precepts), (which results in) purity (as delicate) as a silk thread; collectively they are called the legalistic precepts. Even ordinary people with distracted thoughts can all uphold these precepts.

[4.] Next, the single category of precepts that are "not mixed" involves holding your thoughts in a state of concentration so that you are not mentally agitated by delusions, and your body and speech are also quiescent. Thus, these three types of activity are like a brilliant mirror. This (category) involves (the keeping of) the precepts accompanied by concentration, so that when you enter concentration it is naturally unmixed (with sensual thoughts and evil karma from actually breaking the precepts). When you emerge from concentration, your body and speech are supple and also unmixed. Thus, even an ordinary person can enter concentration and be able to uphold (the precepts).

[5.] The precepts "accompanied by the path" involve perceiving the truth from that of the (level of) the first fruit [that is, attaining the results of the stream-enterer] to arousing (insight into) the real and attaining the noble 270

Chapter VI. Clarification of Twenty-five Preparatory Means (level of the arhat). That which is upheld by the Noble Ones cannot be upheld by ordinary people.

[6.] The precepts "without attachment" involve upholding (the precepts) by those of the three fruits (of once-returner, nonreturner, and arhat). This is different from that upheld by those of the first fruit (of stream-enterer). [7. The precepts] "praised as wisdom" and [8.] "mastery" (in the precepts) involve bodhisattvas who (act to) benefit others; they should uphold these precepts. These cannot be upheld by those of the two vehicles. [9. The precepts] "in accordance with concentration" and [10.] the "complete" (upholding of the precepts) are upheld by those with great roots [that is, buddhas]. These cannot be upheld by bodhisattvas of the Shared Teachings (who practice) the six perfections: how much less by ordinary people or those of the two vehicles!

1. Interpretation of the Precepts in Terms of the Middle Treatise and the Threefold Truth

Above we have classified (the ten categories of the precepts) in terms of higher and lower levels, and their differences in content. Now I will discuss the upholding of the precepts in terms of contemplating the principle (of reality) through the contemplation of the mind [or, "the contemplation of thoughts"] by which you can completely uphold and accomplish these ten types of precepts.

First, there are four ways to "bundle" the ten types of precepts [that correspond to the four phrases of Chapter 24, verse 18 in the Middle Treatise]: 1. The first four types of precepts (from that of "no fault" to "unmixed") involve only (the level of) things that arise from causes and conditions. In general, this refers to the objects of contemplation.

2. The next two types of precepts ("in accordance with the path" and "without attachment") involve contemplating all things that arise from causes and conditions as empty. This is to uphold the precepts through the contemplation of emptiness. 3. The next two types of precepts ("praised as wise" and "mastery") involve contemplating things that arise through causes and conditions as conventional. This is to uphold the precepts through the contemplation of the conventional.

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4. The next two types of precepts ("in accordance with contemplation" and "complete") involve contemplating things that arise from causes and conditions as the Middle. This is to uphold the precepts through the contemplation of the Middle. [1. Causes and Conditions:] The contemplation of the mind (or "thoughts") at the level of "things that arise from causes and conditions" is as follows. If, in contemplating one thought in the mind, (the thought) arises from an evil condition, this is to transgress (the precepts) from the basic (precepts) to the "not mixed" precepts. These conditions are called "evil" because they are the opposite of good. At this level you employ a mind that is in accordance with goodness in order to restrain and stop evil thoughts. In order to keep the precepts, from the basic ones to the "not mixed," you should consummate (the state of) being in accordance with goodness, and perfect (the state of) no slandering or offense (against the precepts). Since this involves attaining a "good mind," this is called "restraining and stopping" (evil thoughts). As evil thoughts are stopped, it is the same with physical and verbal activity. To "restrain" (evil) is goodness that comes from stopping (evil); being "in accordance with" (goodness) is the (active) performance of good. The (active) performance of good corresponds to "contemplation"; goodness from stopping (evil) corresponds to "cessation." This (process) is called upholding the (first) four types of precepts through contemplation of thoughts in terms of "things that arise from causes and conditions."

[2. Emptiness:] Next, the contemplation of the causes and conditions of the arising of good and evil as empty is as follows. The Diamond Sutra says: If you perceive the features of dharmas, this is called having attachment to the self, persons, sentient beings, or a soul. If you perceive the features of non-dharmas, again this is called having attachment to the self, persons, beings, or soul. If you do not perceive the features of dharmas or do not perceive the features of non-dharmas (this is also attachment). As in the analogy of the raft, (attachment to preconceived notions of) dharmas should be abandoned; how much more so for non-dharmas. Therefore, you should know that both dharmas and non-dharmas are empty and quiescent; this is called "upholding the precepts." Here, that which is called "dharma" refers to the conventional reality of phenomena 272

Chapter VI. Clarification of Twenty-five Preparatory Means in terms of the duality of good and evil thoughts. If you perceive that there are good and evil as conventional names (with no substantial reality), this still involves attachment to a self, persons, beings, or a soul. If you perceive good and evil, and real dharmas, again this involves attachment to a self, persons, beings, or a soul. Regarding "the features of non-dharmas," if you perceive good and evil as conventional names, this is called "nothingness," and also involves attachment to a self, persons, beings, or a soul. If you perceive good and evil as having true reality, this is also called "nothingness," and involves attachment to a self, persons, beings, or a soul. Why is this so? Because these perceptions arise by relying on (an overly negative) "nothingness." You should not be attached (to these categories). Relying on views that arise from (the categories of) "neither Being nor nothingness" will all involve attachment to the self, persons, beings, or a soul. Contemplate in this way: dharmas and non-dharmas are all empty. Through this contemplation you are able to be in accordance with non‑ defilement, to restrain and stop the sixty-two mistaken views of Being and nothingness; therefore, this is called "the precepts in accordance with the path." When you seriously ruminate on this contemplation, deliberating with a pure maturity, responding to objects as conditions progress (with the realization that) all sights and sounds are empty, this is called (upholding) "the precepts of nonattachment." Restraining and stopping conceptual delusions is to be well in accordance with the real truth; this is called the contemplation of thoughts that arise through conditioned arising as empty, and the upholding of two types of precepts (of "in accordance with the path" and "without attachment").

[3. Conventionality:] Next, the contemplation of the conditioned arising of thoughts in terms of conventionality is as follows. Know that thoughts are not (substantial) thoughts, and dharmas [as phenomenal objects of experience] are not (substantial) dharmas [that is, they are empty], but do not remain forever stagnant in (the conception of the emptiness of) no thoughts and no dharmas. Using the skillful means of various ways, reestablish thoughts and dharmas within this "lack of Being," and extract from all the mental workings those that will guide and benefit sentient beings; this is (the upholding of the precepts that is called) "praised as wise (conduct)." 273

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Even though you extensively discriminate the immeasurable dharmas of the mind, (in the final analysis all phenomena) are only names and are like the features of empty space (in their lack of substantial Being). To not arouse passionate attachment nor be fettered by delusion: this is called (the upholding of the precepts that is called) "mastery." This contemplation of the conventional restrains and puts an end to noncognizance (or general ignorance) and involves being well in accordance with mundane reality. "Cessation" is discussed for the side (or "extreme") of hindering (evil); "contemplation" is discussed for the side (or "extreme") of being in accordance (with good). This is the contemplation of the conventional, the upholding of two types of precepts ( "praised as wise" and "mastery").

[4. The Middle:] Next, the contemplation of the causes and conditions of arising thoughts in terms of the Middle is as follows. Contemplate the nature of thoughts as ultimately quiescent. Thoughts are fundamentally neither (completely) empty nor conventionally existent (in a substantial sense). Since they are not conventionally existent, they are not worldly; since they are not empty, they are not transworldly. Neither the Dharma of the wise sage nor the dharmas of ordinary people (can do justice to the Middle Path). "Both extremes are quiescent"; this is called the nature of the mind. To be able to contemplate in this way is called "superior concentration." Such concentrated thoughts are heroic and resolute, fundamentally quiescent, and unmovable. This illuminates both of the two truths and manifests all upright behavior. If you are in accordance with this samadhic concentration, there is nothing that is not complete. To contemplate thoughts in this way restrains and stops the two extremes and all evil ignorance and is well in accordance with the one true reality of the Middle Path. "Cessation" is discussed for the side (or "extreme") of hindering (evil); "contemplation" is discussed for the side (or "extreme") of being in accordance with (good). (The avoidance of the two extremes and their merging) is called the Middle, the upholding of the two types of precepts ("in accordance with concentration" and "complete").

Therefore, it says in the Brahmā's Net Sutra:

The precepts are called "the Great Vehicle"; they are called "the supreme light," that is, neither blue nor yellow nor red nor white. The precepts are called "filial piety"; filial piety is called "being in accordance with" 274

Chapter VI. Clarification of Twenty-five Preparatory Means (propriety). "Filial piety" is the good that is the stopping (of evil), and "being in accordance with" is active goodness. In this way the original teacher praises the precepts, and I also praise them.

You should know that sublime contemplation of the Middle Path is the proper embodiment of the precepts. It is the most supreme purity, the ultimate upholding of the precepts. The Treatise on the Ten Stages explains expansively, "If there is no self or place for the self, you should distance yourself from vain speculation, for everything has no (substantial) Being. This is called the supreme śīla precepts." Therefore, the Vimalakīrti Sutra says, "The nature of offense neither abides internally nor does it abide externally, nor does it abide between the two. As with thoughts, so also is the stain of offense.… To realize this is called 'good understanding'; this is called 'homage for the precepts.'" Such is the meaning here.

2. Further Remarks on Upholding the Precepts and Contemplation of the Mind Again, there are five terms for the upholding of precepts and contemplation of the mind. What are these? [1.] "Restraining and stopping" (evil) is a meaning (or function) of the precepts, and it is also likewise for contemplation. "Threefold contemplation" is the name for the ability to restrain, and the "three (types of) delusions" is the name for that which is to be restrained. In this way the meaning of "restraining and stopping" pervades the universe [or "Dharma realm"] and is not limited to physical and verbal (activity).

[2.] Again, the Vinaya (system of moral discipline) is also referred to as "extinction," because it involves the extinction of all negative physical and verbal factors. Thus, the contemplation of the mind is also called "extinction." That is, the contemplation of emptiness extinguishes negative views and conceptions; the contemplation of conventionality extinguishes the negative minute dust-like delusions; the contemplation of the Middle extinguishes negative (fundamental) ignorance. If extinction is discussed in this way, then (we can see that) all negative (elements) that pervade the universe can be extinguished, without being limited to that of the seven (evil physical and verbal) acts [of murder, stealing, deviant sexual activity, lying, slander, harsh words, and frivolous speech]. Therefore, it says in the Vimalakīrti Sutra, "You should directly remove and extinguish (the remorse 275

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from committing an offense) and should not feel anguish in the mind." Such is the meaning here.

[3.] Again, the prātimokṣa (code of moral precepts) is called "liberation from retained (delusions)"; the contemplation of the mind is also likewise. If you do not contemplate and have insight into the reality of the threefold truth, the threefold delusions [of the explicit deluded views and conceptions, minute delusions, and fundamental ignorance] are retained and there is no liberation. If you perceive the threefold truth, there is liberation from the retained threefold delusions. This kind of liberation is a universal liberation that pervades the universe. It is not just a matter of stopping and being liberated from the three evil destinies (of hell, hungry spirits, and beasts) and transcending the samsaric cycle of birth and death.

[4.] Again, (another synonym for the precepts is) "recitation," to turn your back on the (written) text and chant it from memory. Contemplation of the mind is also likewise. The terms of threefold contemplation express the reality of the threefold truth, that is, they are verbal expressions. However, to know that names are not the (thing that is) named, to refine the mind regarding the reality of the truth, and to maintain contemplation continuously and manifest (the truth) spontaneously without giving rise to deluded thoughts: this is the (wider) meaning of "recitation." This kind of "recitation" is a recitation that pervades the universe and is not limited to the (original) recitation of (the Vinaya) eighty times.

[5.] Again, (another name for the precepts is the code of moral discipline called) "Vinaya," an expression of measuring "light" and "serious" (offenses) and discriminating between transgressions and non-transgressions. Contemplation of the mind is also likewise. It involves discriminating the weight of the crude and evil dregs of (the delusions of) mistaken views and conceptions, the lightness of worldly ignorance, and the light weight of that which arises from the dust-like delusions and adventitious afflictions; (it is to realize that) basically (the delusions are) minute and ethereal. These matters are as I have already discussed them in the (opening) section on the aspiration for awakening (in terms of the Four Noble Truths). To contemplate threefold reality (of emptiness, conventionality, and the Middle) with the threefold contemplation is to "not trespass" (against morality). For (the realization of) threefold reality to be obstructed by the three (kinds of) 276

Chapter VI. Clarification of Twenty-five Preparatory Means delusions is called "to trespass" (against morality). These are three antidotes for three diseases; there is no mistake in measurement (for what is needed for healing), not even a discrepancy (the width) of a silk thread. Again, know that upholding the precepts in deed has three degrees: the highest degree involves attaining divine recompense (and rebirth in the realm of the gods), the middling degree involves attaining the recompense of a human being, and the lower degree involves attaining the recompense of an asura. If you trespass at a higher degree, you retrogress from the divine realm; if you trespass at a middling degree, you retrogress from the human realm; if you trespass at a lower degree, you retrogress from the realm of the asura and enter the three evil destinies (of hell, hungry spirits, and beasts). The evil destinies also have three degrees: light (transgressions) mean you will enter the realm of the hungry spirits; at the next degree you enter the realm of the beasts; heavy (transgressions) mean you will enter the realm of hell. There are also a variety of degrees within the middling degree: high, middle, low, and lower than low, that is, the four continents (of this world). There are also a variety of degrees within the higher degree, that is, the various heavens of the triple world each have levels of degrees. Again, as for upholding the precepts in principle, each of the "degrees" of emptiness, conventionality, and the Middle respectively have higher, middling, and lower (degrees). The three degrees of emptiness are as follows: the lower degree is that of the śrāvaka disciple; the middling degree is that of the pratyekabuddha; and the higher degree is that of the bodhisattva of the Shared Teachings. If they retrogress, their faults are transmitted (to the next lower degree). The three degrees of conventionality are as follows: the lower degree is that of the Tripiṭaka bodhisattva; the middling degree is that of the bodhisattva who has transcended conventionality in the Shared Teachings; the higher degree is that of the bodhisattva of the Distinct Teachings. The three degrees of the Middle are as follows: the lower degree is that of the bodhisattva of the Distinct Teachings; the middling degree is that of the bodhisattva of the Perfect Teaching; and the higher degree is that of the Buddha. Only a buddha alone is fully endowed with purity in the precepts. Again, the lower degree consists of the five degrees (of the disciple from "appropriate joy" to "proper practice of the six perfections"), the middling 277

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(degree) involves the purity of the six senses, and the higher degree involves entering into the first stage of abodes (on up to buddhahood). This is a brief outline of contemplating the mind in terms of the variance in stages. The contemplation of the mind as the Middle Path involves the Dharma realm of the Mahayana—it universally encompasses all dharmas. This meaning should be understood, and I will not belabor the point with further details.

[Guanding] asked: the three (sub-)degrees of the lower and middling (degrees) are all explained in terms of arousing (insight into) the real [that is, emptiness]. How can the three (sub-)degrees of the higher degree (of the Middle) be explained in terms of "the real" (emptiness) and "resemblance" [conventionality]?

Answer: The first three paths (or degrees, of emptiness) are not yet merged (as the Middle) but are polarized and explained in (relative) horizontal terms. The Middle is integrated and (so the degrees) can be classified vertically in terms of the one (Middle) path.

Also, if speaking in horizontal terms, the three (sub-)degrees (of the higher degree) are the Shared advancing to Distinct, the Distinct, and the Perfect (Teachings).

If we make distinctions in this way as to attainment and loss, or light and heavy, this involves pervasively referring to and taking into account (the whole universe of) the Dharma realm, not just putting an end to "the boiling and burning coverings of obstacles" (of hellish retribution). You should perceive the five terms (given above for upholding the precepts regarding) contemplation of the mind in this way.

If in deed you respect and uphold the first four (of the ten categories of the) precepts, but your mind is full of miscellaneous (distracting) thoughts, then in deed you are not secure and, like a (fragile) bowl or jar, will break when faced with passionate views and evil (conditions). If you are able to contemplate your thoughts and uphold the (later) six kinds of precepts, then you can contemplate the principle (of reality) clearly and be unmoved by deluded thoughts. Even if you are faced with evil conditions, you will be secure and without fault. If you are unmoved regarding the principle, then (your) deeds will be perfected spontaneously. Therefore, it says in the 278

Chapter VI. Clarification of Twenty-five Preparatory Means Vimalakīrti Sutra, "If you are able to act in this way, this is called good understanding and homage toward the precepts." This is the correct meaning. 3. Clarification of Transgressing the Precepts

Third is clarification of the features of transgressing the precepts. Those who slander and destroy the pure precepts will not transcend ignorance, passion, and perverted views; such people resent the precepts. This (resentment) is like that of the two rākṣasa demons [of passions and mistaken views, which tempt people to break the precepts]. The Great Nirvana Sutra says, "Suppose there is a man who attempts to cross the great sea by holding on to a floating bag. At that time there was a rākṣasa demon in the sea who came and begged for the floating bag. At first, he begged for it all, and (being denied it) finally (begged for) a minute part, but none was given." One who practices (the Buddhist path) is also like this. From the first aspiration and acceptance of the precepts, you vow to cross the sea of birth and death, (and refuse to compromise) even though demons of passions and mistaken views appeal for (you to give up even a small part of) the floating bag of the precepts. The demon of passions says, "I will lead you to attain peace and enter nirvana." Thus, by means of emphasizing the passions for the pleasures of desire, this is (misleadingly) identified as "nirvana." This is like a hungry person getting food, and like a poor person getting treasure, or the markaṭa monkey attaining bliss by drinking wine. This "bliss" is called "nirvana" in order to tempt and mislead practitioners (of the Buddhist path). If you follow after these passions, however, and revert to offending against the four serious (prohibitions), this is like completely abandoning the floating bag. This (giving in to temptation) is called a feature of transgressing (against the serious precepts).

Even if passions arise in the mind, however, you should not completely abandon (your practice and break the precepts). The reason is that we now wish to cross the great sea of birth and death (of samsara); if we are not pure in (upholding the five basic) śīla precepts, we will revert and plunge into the three (evil) destinies, and not arouse meditative concentration nor wisdom. Consider these things and arouse a great (healthy) fear (for what happens when you break the precepts). Therefore, the man (crossing the sea) said, 279

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"you may kill me, but I will not give you the floating bag." This (tenacity) is called a feature of upholding (the serious precepts).

A mind of passions also arouses evil contacts that give feelings of pleasure, but if you follow after these passionate contacts, you are "abandoning half the floating bag." This (giving up) is called a feature of transgressing (against the precepts). Those who practice (the Buddhist way) also are mindful of (upholding) the prohibitory precepts; should they not (also be concerned with being found) wanting regarding the half (of the floating bag which are the less serious precepts)! The results and retributions (from breaking these precepts) would involve the torments and suffering of hell. If we discuss the meaning of that which is right before our eyes [that is, the breaking of precepts], this (violation) involves expulsion (from the sangha), which is a matter of disgrace and shame. How much more so if you should in this way abuse great matters. Thus, you should carefully guard (the precepts) and not follow after passionate feelings. This (guarding) is called a feature of upholding (the precepts).

Again, passions arise in the mind, and repeatedly appeal to you by various means. But if you offend (against even the minor precepts), this is (like giving in to the demon's) appeal for "the place where a hand rests" (on the floating bag). Or again, offending against the light minor precepts is like the appeal for "the place where a finger rests," and offending against the lightest minor rules is like the appeal to (the area of) "a minute speck of dust." These misdemeanors are called "minor," but (even such transgressions) open the gate to debauchery. Even if there are not many (holes in the floating bag the size of) specks of dust, water will gradually seep in, and you will sink into the sea and die.

To have a mind of passions is to break the legalistic precepts. To be full of covetousness and thus behold the five types of sensual desires is to break the precepts that accompany samadhic concentration. To be deeply attached to samsara and thus create karmic retribution is to break the precepts of emptiness. To not put an end to worldly slanders and complaints, and not protect the intentions of others, is to break the precepts of conventionality. To not believe that the precepts for doing good are equivalent with emptiness, or to not believe that these precepts completely encompass the Buddha Dharma, or 280

Chapter VI. Clarification of Twenty-five Preparatory Means to not believe that these precepts are ultimately pure, is to break the precepts of the Middle Path. This should be understood according to these examples. Next, the demon of mistaken views begging for the floating bag is (an analogy for) one who breaks the precepts for the purpose of (gaining) riches; this is as explained above. People (obsessed with sensual) contact are all like this; this is called "evil that has already arisen." Practice diligently and singlemindedly to remove and sever (all passions and obstructions). If mistaken views in the mind are robust, you have mistaken conceptualizations concerning phenomena and thus will give rise to offenses and faults. This kind of biased understanding is called "evil that has not yet arisen." Since it has not arisen, practice diligently and singlemindedly (so that it does not arise). Even though these mistaken views have not yet arisen, if you cultivate only a little meditation and do not have a felicitous teacher and friend, you will give rise to thoughts of attachment and arouse faults and mistakes. [According to the Great Treatise,] when the Buddha was in this world there was a monk who attained the four dhyāna meditative trances and was said to have attained the fourth fruit (of the arhat). On his deathbed he saw (a vision of himself in) the intermediate state (between death and rebirth), and he cursed the Buddha, saying, "Arhats are not (supposed to be) reborn! Why am I going to have another rebirth?" Ãnanda asked the Buddha, "This person's life is coming to an end. Where will he be reborn?" The Buddha said, "He has already fallen into hell. Although he upheld the precepts and attained the dhyāna meditative trance with (some) defilements (still remaining), he did not have faith." If this was so even when the Buddha was in this world, how much more so in this latter age (full of) ignorant people whose sins and attachments are heavy and deep! Therefore, it says in the Sutra on Contemplating the Bodhisattva Ākāśagarbha that "if you arouse evil views, this is called the third major offense (of murder)."

What are "evil views"? Here are some examples.

Suppose you attain an understanding of emptiness and arouse a little wisdom, but then you plant your own thoughts as your teacher and say that you have illumined (the truth of) nonarising, and with a mind of such strong mistaken views begin to attack other teachings, saying that there are no sentient beings and no Buddha, and reject worldly causality and transworldly 281

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causality. The Lotus Sutra (passage on the "burning house" that) says, "Some eat human flesh, and some devour dogs," refers to these (kinds of people). Such people offend against correct views, upright behavior, and a pure life, and arouse mistaken views concerning equanimity and nondiscrimination. They say, "What is a trespass, and what is not a trespass? [They say there is no difference.] If you discriminate, these discriminations are an obstacle (to awakening), and these obstacles are not real. Though we dwell with covetous passions, we do not arouse a fear of these obstacles. Not having a fear of these obstacles is awakening. This alone is real, and all the rest are deceptive words." [This is an evil view.]

Again, if you meet an evil teacher who teaches evil Dharma teachings, then poisonous mistaken views will flare up like a blaze, false and demonic (thoughts) will enter your mind, your false understanding will deepen further, you will not refrain from bizarre and perverted (types of behavior), your views will be shiftless and uneven like a mountain range, and you will disparage all things. If you see someone who does good you say that he is doing it for his own benefit, and you will be deceitful and treat people like dirt. Following after these mistaken views is like having the whole floating bag taken away. Suppose that this (floating bag) is not completely taken away, but you think, "although this may (or may not) be the truth, I still am not able to perceive (and accept) it, but why should I immediately abandon (the bag)?" Even if (the floating bag) is not given away due to such hesitation, suppose mistaken views still arise in the mind. Although (you realize that) all phenomena are empty and it does not matter whether you have contact or no contact with the (dualistic) features such as (the distinctions of) male and female, if you arouse attachment and embrace (these features), then this is called "giving up half" (of the floating bag).

Or (suppose that regarding the levels) from the means of serious to the minor offenses, it is [mistakenly] said that "all dharmas are empty and quiescent, so why be distracted by phenomenal features?" This is like lacking (a part of the bag equivalent to) a minute particle (so that the bag leaks a little). If these (mistaken) thoughts of emptiness gradually increase, it is like a small amount of water gradually seeping in smoothly and without hindrance, so that eventually all the precepts are swallowed up; therefore, the floating bag eventually sinks.

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Chapter VI. Clarification of Twenty-five Preparatory Means You should know that a mind with such mistaken views is to be greatly feared. Why is this so? If (it is realized that) the four serious (prohibitions) and the one who transgresses them are all empty, and even the five heinous offenses are also empty, then why would one not go ahead and commit these heinous offenses? This mistaken view of emptiness becomes very powerful, as if one had no father or mother, and there will remain no restraint regarding your actions or in hurting others. Those who have no restraint are like people with no king or wife to restrain them. (People with) such a mental attitude are like people who do not admit that they have a king or a wife, and yet because they cherish their own bodies and lives, they do not assassinate the king because (if they did so) their bodies would be crushed and their lives put to an end. This kind of ignorant view of emptiness does not (truly) empty your body and life but is a selfish cherishing of your body and life, and does not "empty" (the authority of) the king. If you are not able to (realize truly) the emptiness of oneself and the king, how can you deceive your father and mother, be careless toward the teachings of the Buddha, and then say that the four serious (prohibitions) and the five heinous offenses are empty! It should be known that such people are not able to perceive their own faults, that is, their attachments to emptiness; such people cannot even perceive what is near, let along what is far away!

To reject the Buddha's prohibitions by means of an evil (view of) emptiness is to break the legalistic prohibitive precepts. For the mind to be disturbed by the mistaken view of emptiness is to break the precepts that accompany samadhic concentration. To be strongly attached to your own views is to break the precepts of emptiness. To defile the good intentions of others is to break the precepts of conventionality. To not believe that a mind of mistaken views is equivalent with vain voidness, or that the Buddha Dharma is ultimately pure, is to break the precepts of the Middle Path. It should thus be known that a mind with a mistaken and one-sided view of emptiness is to be greatly feared. If you fall into such a mistaken view, you will sink and be ruined for a long time, and not be able to attain (the destinies of) human and divine beings and attain nirvana, much less great nirvana. Therefore, the Middle Treatise says, "The great sage teaches that phenomena are empty because fundamentally people are dominated by (the concept of) Being. But as for people who are attached to emptiness, (even) 283

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the buddhas cannot save them." Again, the Great Nirvana Sutra says, "Even if you give rise to a mind of doubt regarding the dharmas, you can (still) destroy passionate afflictions as big as Mount Sumeru. But if you establish mistaken views, then you cannot be transformed." The Sutra on Nonactivity says, "covetous desires are (indivisible from) the path," but a biased grasp of these words can reveal that one is unrestrained (by moral restraints). How can one not quote the Sutra on Nonactivity that if you are covetously attached to the dharmas of non-restraint, you are far from buddhahood? If you have attained (insight into) emptiness, after all, you will not break the precepts, and so forth. This is called the slandering of the prohibitory precepts by the demon of the mind of mistaken views. This is the general meaning. 4. A Mixed Discussion of Upholding and Transgressing the Precepts Again, at first, I concentrated on discussing the upholding (of the precepts), and next I concentrated on discussing the transgressing (of the precepts). Now I will clarify in an undetermined manner the upholding and transgressing of the ten (categories of upholding the) precepts. If these are discussed generally in terms of "moving and escaping" (from suffering and delusion), then everything can be discussed in terms of "vehicles," that is, there are five vehicles [of humans, gods, śrāvakas, pratyekabuddhas, and bodhisattvas] regarding human and divine beings and so forth. If they are discussed generally in terms of "restraining and stopping" (offenses), then everything can be discussed in terms of the precepts, that is, the legalistic precepts, that which accompanies samadhic concentration, that which accompanies the path, and so forth.

If (the ten categories are discussed) distinctly, the three degrees of (upholding) the precepts in deed are called the "precepts," but these precepts are still defiled and are not (able to allow people) to change and to transcend (this mundane world). The three degrees of (upholding) the precepts as principle are called the "vehicles." These vehicles are undefiled and are able (to allow people) to change and transcend (this mundane world and attain buddhahood). If we categorize these "precepts and vehicles" in terms of a tetralemma, they are as follows:

1. Proficient in both the vehicles and precepts;

2. Proficient in the vehicles but lax in the precepts; 284

Chapter VI. Clarification of Twenty-five Preparatory Means 3. Proficient in the precepts but lax in the vehicles; and 4. Lax in both the precepts and the vehicles.

1. Proficient in Both the Vehicles and Precepts

First is those who are proficient in both the vehicles and precepts. As I pointed out above in the discussion on the features of upholding (the precepts), you can attain the path within this life through the ten types of purity (in upholding the precepts). There is no gap between "deeds" and "principle," and you can attain the path in this life by contemplating thoughts continuously. If you cannot yet attain the path (completely), since your karmic recompense is so strong and your strengths take precedence, then you will be reborn in a good destiny. If you are proficient in the legalistic precepts, then you will be drawn to the realm of desires of human and divine beings. If you are proficient in the precepts that are "not mixed," then you will be drawn to the dhyāna meditative states of the Brahmā realm. Of the three degrees of the vehicles of principle (of śrāvakas, pratyekabuddhas, and bodhisattvas), in which vehicle are you the most proficient? If, of the three degrees, you are most proficient in the middle vehicle, you will meet the (future) Buddha Maitreya with the body of a human or divine being, hear the Flower Garland teachings, and those with sharp faculties will attain the path. If you are most proficient in the higher degree of the vehicle of emerging in conventionality, you will meet the (future) Buddha Maitreya with the body of a human or divine being and gain the Flower Garland seat, and even those of dull faculties will attain the path. If you are the most proficient in the two middle and higher degrees of the vehicle for realizing emptiness, you will meet the (future) Buddha Maitreya with the body of a human or divine being, hear the teachings of the broad (Vaipulya) Mahayana and Perfection of Wisdom sutras, and attain the path of the three vehicles. If you are most proficient in the lower degree of the vehicle for realizing emptiness you will meet the (future) Buddha Maitreya with a human or divine body, hear the Tripiṭaka sutras, and attain the path. Attaining the bodies of human or divine beings is a power gained from upholding the precepts in deed. Perceiving the Buddha and attaining the path is a power gained from cultivating the contemplation of the (various) vehicles. The best of all practices is to uphold precepts both in deed and in principle, which cannot be done if you are "lax." 285

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2. Proficient in the Vehicles but Lax in the Precepts

Second is those who are lax in the precepts but proficient in the vehicles. These people are thin in virtue and heavily laden with the afflictions of passions. Any attempt to uphold the precepts in deed is devoured by the demons (of passions and mistaken views). They can only keep the precepts in principle, by continuously practicing contemplation, as above (in the section on the samādhi of) "awakened thoughts" with its attention to the six kinds of obscurations [of covetousness, breaking the precepts, anger, indolence, distraction, and ignorance]. Aṅgulimāla displayed these features, and since he was lax in the precepts in deed until the end of his life, he fell into the three evil destinies and experienced retribution for his offenses. Among all the vehicles, which is the strongest (for you)? Draw primarily on the strongest. If you are strongest in the (śrāvaka disciple) vehicle of (realizing) emptiness through analysis, you will meet the (future) Buddha Maitreya with the body of those in the three (evil) destinies, hear the Tripiṭaka sutras, and thus attain the path. If you are the most proficient in the vehicle of (realizing) emptiness, you will meet the (future) Buddha Maitreya with the body of those in the three (evil) destinies, hear (the teachings of) the Perfection of Wisdom and broad Mahayana (Vaipulya sutras), and attain the path. If you are most proficient in the vehicle of (realizing) conventionality, you will meet the (future) Buddha Maitreya with the body of those in the three (evil) destinies, hear the Flower Garland (teachings) and also hear the other teachings, and even those of dull faculties can attain the path. If you are most proficient in the vehicle of (realizing) the Middle, you will meet the (future) Buddha Maitreya with the body of those in the three (evil) destinies, hear the Flower Garland Sutra, and those of keen faculties will attain the path. Therefore, the Buddha taught sutras with gradual and sudden (teachings), and dragons, snakes, demons, animals, and beasts came and sat at the assembly (where the sutras were taught). This is reflected in the above (analysis). These beings experienced the bodies of the three evil (destinies) because they broke the precepts in deed; by upholding the principle of (the precepts through) contemplation, they can see the Buddha and attain the path. The Great Nirvana Sutra says, "To be lax in (upholding) the precepts is not called (true) laxity; to be lax regarding the vehicles is called (true) laxity." This is certainly what is meant by this phrase.

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Third is those who are proficient in the precepts and lax in the vehicles. (This refers to people who are) stringent and proficient in (upholding) the precepts in deed, not transgressing even a tiny bit like the width of a hair but have not realized understanding in any of the three types of contemplation of the mind. Since they are "proficient" regarding the precepts, they experience rebirth as human or divine beings, but although they are drawn into the dhyāna meditative trance of the Brahmā realm, they sink into and become absorbed with the bliss of samadhic concentration. Though a buddha appears in the world and preaches the Dharma teachings to save people, this is of no benefit to this type of person. Even if they manage to meet (the Buddha), they are not able to attain an understanding. In this land of China there were none who were aware or knew (of the Buddha when he was in this world); there were three hundred million (beings) in Śrāvastī (at the time of the Buddha) who did not hear or see him. Divine beings who are absorbed in (heavenly) bliss and those born in difficult places cannot come to hear and receive (the teachings of the Buddha). This is the meaning here.

It is analogous to a person in chains who with material wealth seeks (to influence) those in power to put off the day or month (of their execution) with the hope of getting a pardon. There are those among human and divine beings who are like this. They hope a good teacher will guide them to cultivate the (Buddhist) vehicles, and thus be able to attain liberation. However, if human and divine beings do not cultivate the vehicles themselves, when their (good) fruits and recompense are exhausted they will again fall into the three (evil) destinies. Then even if hundreds of thousands of buddhas appear, such people will not attain the path.

4. Lax in Both the Precepts and the Vehicles

Fourth is those who are lax in both the precepts and the vehicles. (People of this type) transgress against all the ten types of precepts listed above and fall into the joyless niraya hell for a long time and lose their human and divine fruits and recompense. Their spiritual insight is darkened and obstructed, and they have no opportunity to attain the path. They spin (through the samsaric cycle of life and death) and sink (into the evil destinies) and are not capable of being liberated. 287

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Those who practice (the Buddhist path) should practice contemplation of the mind. [They should contemplate as follows:] Of the two types of precepts—in deed and in principle—in which am I lax or proficient? Of the three degrees of (upholding the precepts) in deed, in which degree am I the strongest? Of the three degrees (of upholding the precepts) in principle, in which degree am I a little weak? By knowing their own deep and shallow (strengths and weaknesses), they can know their own fruit and recompense, whether they will have good or evil (rebirths). If you know yourself, then you can know about others.

Also, through this contemplation of the mind you can know the various meanings of (that taught in) the sutras and can know the great and small [or Mahayana and Hinayana] conditions concerning the Tathāgata. Therefore, it says in the Flower Garland Sutra that demons and gods are said to dwell in the midst of the teachings of inconceivable liberation. This indicates the "approach of the tentative and the drawing out of the real," that those whose cultivation of the inconceivable vehicle in the past was "proficient" leads to the attainment of the path. The various examples in the Great Nirvana Sutra are also like this.

If you wish to seek for more details concerning this meaning, I should discuss in detail (the topics of) "vehicles," "precepts," "proficient," and "lax" regarding the Fourfold Teachings and elaborate on the causes, and then outline (the classification of) the five flavors to clarify the results, and this would clarify all the categories. In this way, the causes and results, and rising and descending on the stages are not simply the same. How can you say problematic things such as "why bother with the precepts in deed when you can attain the path by means of the precepts as principle"? (In any case,) happily we can experience the path as human or divine beings, so why should we experience the suffering of (falling into) the three (evil) destinies? 5. Clarification of Purification through Repentance

Fourth is clarification of purification through repentance. The dual transgressions (of the precepts) in deed and in principle both hinder cessation-and-contemplation, so that concentration and wisdom do not arise. How, then, should you repent in order that (the effect of) offenses be extinguished and no longer hinder cessation-and-contemplation?

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Chapter VI. Clarification of Twenty-five Preparatory Means In case you transgress in deed with a light shortcoming, all of the methods for repentance are (explained) in the Vinaya texts. If you fulfill these methods of repentance, everything is purified. If you are pure regarding the precepts, then the hindrances are converted and cessation-and-contemplation is easily clarified. If you transgress against the serious (prohibitions), then you are a dead person regarding the Buddha Dharma, and Hinayana provides no method of repentance (for these serious transgressions). If you depend on the Mahayana, however, repentance is allowed (even for these serious transgressions), as explained above in the section on the four samādhis. I will clarify this point further below.

Next, as for those who are distorted regarding the contemplation of the principle (of reality) and thus are off the mark (in their understanding) of the truth—these people, if (the influence of) grasping in their minds is weak and they are not at all confined and stagnant (with passionate obstructions), should solely utilize correct contemplation of the mind to break the (remaining) mistaken views and attachments. If there are things you should repent and be ashamed of, then you should (humbly) lower your head and reproach yourself and place your mind on the right track; then the hindrances from the offense should disappear and you will be able to arouse cessation-andcontemplation. For those whose mistaken views are still heavy, you should even more so cultivate repentance through contemplation of the mind. This will be explained below.

In case you commit a serious offense in deed, there are methods of repentance (available) based upon the four samādhis. In the Contemplation of Samantabhadra it says, "Sit properly and be mindful of the true features (of reality).… This is called the primary repentance." The Sutra of Sublime Supreme Samādhi says, "Regarding the four serious and the five grave offenses, there is no way to be saved (from them) except through meditative concentration." The Great and Broad Dhāraṇī Sutra says: Repent in line with the Three Refuges, the five (major) precepts, and so on up to the two hundred and fifty precepts; if you are not allowed to be revived (as a member of the sangha who has received the precepts), then you should not stay in that place.

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The Sutra on Petitioning Avalokiteśvara says, "People who commit the ten evil offenses and thus have broken (the rules of) purity are purged of the excrement-like defilements and return to purity." Therefore, it should be known that Mahayana allows a person to repent even of these (serious) offenses. Offenses that arise from serious conditions should, in turn, be repented of with a serious mind, and thus you should be able to heal these conditions. If you do not have a serious mind regarding repentance, there will be no benefit. If the hindrances are not extinguished, cessation-andcontemplation will not be illumined. If, in fact, you commit serious offenses but repent in agony, then (the effects of the offenses) will be easily removed and extinguished. Why is this so? Because such a person has not wandered far from the (true) path. Heavy hindrances from the (distant) past, however, will certainly be difficult to overturn, because a person (with such hindrances) has wandered deep and far (from the path).

If you wish to repent of heavy hindrances from the two times (of the past and present life) by practicing the four samādhis, you should know about the ten kinds of mind that go with the flow (of samsara) and clearly know your own faults. You should put into motion the ten kinds of mind that go against the flow (of samsara), and thus be in control and healed. These twenty kinds of minds are together the basis for all repentance.

1. Ten Kinds of Mind That Go with the Flow of Samsara

The ten kinds of mind that go with the flow (of samsara) are as follows: 1. From the beginning you are in ignorance and delusion, drunk with defiled passions, and deludedly presume (the existence of) the human self. If you presume (the existence of) the human self, you arouse the mistaken view of (the substantial existence of) the body; because of this mistaken view of the body, you have deluded thoughts and perverted views; because of perverted views, you arouse greed, anger, and delusion; because of delusion, you extensively produce karma; and because of this karma, you continue to flow through samsara.

2. You internally contain defiled passions and externally associate with evil friends. This fans the fires of deviant dharmas and stimulates the delusions of a self-centered mind, so that (delusions) increase twofold and thrive. 290

Chapter VI. Clarification of Twenty-five Preparatory Means 3. You are already endowed with evil conditions both internally and externally, so that internally your good thoughts are extinguished and externally your good deeds are extinguished. Again, you are not able to rejoice in the goodness of others.

4. You are dominated by your physical, verbal, and mental actions, but do not consider this to be evil.

5. Your evil thoughts pervade everywhere, even though they do not appear on the surface.

6. Your evil thoughts are continuous, without stopping day or night. 7. You cover and hide your faults, not wishing other people to know about them.

8. You are ignorant and foolish by nature, not fearing the evil destinies. 9. You are without compunction or shame.

10. You deny the law of causality and become an icchantika. These are ten types (of mind or mental states) that are in tune with samsara, thus flowing toward dark perversion and producing evil. (These mental states are like) a maggot [lit., "shit-bug"] that enjoys being in the latrine and, without realizing or knowing (its situation), goes on living and accumulating experiences without making any plans (to improve its situation). So, by breaking the four serious prohibitions and committing the five heinous offenses, you eventually end up as an icchantika, stuck in the expansive cycle of life and death without any end.

2. Ten Kinds of Mind That Go Against the Flow of Samsara Now, if you wish to repent, you should definitely oppose and go against this flow of offenses by utilizing the ten types of thoughts to turn back and remove evil dharmas.

First is correctly believing in causality and the certainty of your weakness. (You should believe that) karmic seeds from long ago are not (necessarily) nullified even after a long time, and that ultimately, they are your own doings, and other people cannot receive their effects (or retribution in your place). Thus, you should know minutely about good and evil, and not arouse doubt and delusion (concerning the truth of causality). Such a deep faith will overturn and destroy the icchantika mind.

Second is having a sense of shame, and to censure and overcome oneself. Barbaric offenders have no sense of modesty or disgrace, and they follow the 291

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habits of beasts, abandoning the supreme adornment of a pure life. Indeed, without any hook (of restraint), you will perform serious offenses. Heaven sees our hidden offenses, so we should blush (with shame) before heaven. When people know about us, and our offenses are disclosed, then we should feel ashamed before people. Thus, you should overturn and destroy a mind that has no (sense of) shame.

Third is to fear the evil destinies. A person's life does not last forever, and if a single breath does not endure you are gone (and dead) forever. The dark destinies are far (from awakening) and provide no nourishment. The sea of suffering is extensive; where can a boat or raft find safe haven? If we reject (the teachings and examples of) the wise sages, then on what can we rely? The years pass, and how can anyone gloat (when faced at the time of death) with the knife-like wind (that blows through the body)? How can you rest and just sit waiting for this bitter pain? This is like a wild jackal that has lost its ears, tail, and teeth, and tries to escape by feigning sleep, but when it hears that it is about to have its head cut off, it is filled with great fear. When you encounter (the truth concerning) birth, death, and disease, how can you not be filled with alarm? You cannot be haughty when faced with death—rather, how can you not be filled with fear? When such fear arises in the mind, it is like stepping into fire or boiling water. The six desires for the five sense objects do not pause in their avaricious defiling. (One who has such healthy fear) is like King Aśoka, who, upon hearing an outcast cry out in the morning, while ringing a bell, that "another day is done, and in six days you shall die," had no thought for passionate desires even though he possessed the five (sensual) desires. If practitioners (of the Buddhist path) have (a healthy) fear (of bad retribution) and take pains to repent, they should not begrudge life or limb, but jumpstart into action like the wild jackal, and not have any consideration (for worldly matters) like the fear-filled king. Thus, you can overturn and destroy the mind that has no fear regarding the evil way. Fourth is publicly confessing (your offenses), and not seeking to cover up your defects. The bandit-like poisonous weeds (of the defiled passions) should be removed quickly. If the roots are disclosed, the branches wither; if the spring dries up, the flow of the stream is depleted. If you cover up the store of your offenses, you will come to no good. Kāśyapa ordered a mendicant to confess in the midst of the great assembly. The Great and Broad 292

Chapter VI. Clarification of Twenty-five Preparatory Means Dhāraṇī Sutra tells of facing one person for repentance. Other methods for practicing (repentance) should be followed with an earnest mind; rehabilitate (yourself) while facing a buddha image. If you hide in the shadows like a carbuncle, hiding and avoiding exposure, then you will not be healed but will die. Thus, you can overturn and destroy the mind that covers up the store of offenses.

Fifth is severing the mental continuity (with past evil deeds). If you "sever the results" (of past offenses) and finally there is no production of new (offenses), this is (true) repentance. As for those who again commit (offenses) after completing repentance, (the situation) is like the imperial law in which, if someone is pardoned for their first crime, the offense is more serious if the offense is committed again. When you first enter the Buddhist community [or the "meditation chamber"] your offenses are easily forgiven, but if they are committed repeatedly, they become more difficult to remove. Why should you chew again on that which you have already vomited out? Thus, you can overturn and destroy the mind that constantly dwells on evil matters.

Sixth is arousing the aspiration for awakening. In the past you sought peace for yourself by putting others in danger, thus spreading affliction in all places. Now you seek to extend salvation concurrently (for yourself and others), benefiting others by pervading the empty world (with your altruistic action). Through this you overturn and destroy the mind that arouses evil in all places.

Seventh is cultivating merit and compensating for your faults. In the past you produced offenses through threefold (physical, verbal, and mental) karmic deeds, without consideration for day or night. Now you do good physical, verbal, and mental deeds, deliberately and diligently without resting. How can you fill in the rivers and the sea without moving mountains? Thus, you overturn and destroy the mind that is arbitrarily affected by the three types of karmic actions.

Eighth is keeping and guarding the true Dharma. In the past you extinguished your own goodness as well as extinguishing the goodness of others. You did not rejoice in your own (good) deeds, nor did you rejoice for others. Now you keep and guard all good deeds, and with skillful means increase and extend them (to help others), not allowing them to come to an end. This 293

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is like the sense of honor with which one acts to keep a fortress city sound and intact. The Śrīmālādevī Sutra says that the supreme matter is to keep and guard the true Dharma, and to embrace the true Dharma. This overturns and destroys the mind that has no rejoicing.

Ninth is to be mindful of the buddhas of the ten directions. In the past you were friendly and familiar with evil friends and trusted in and accepted their words. Now you are mindful of the buddhas of the ten directions and are mindful of unhindered compassion that acts as an unsolicited friend, and are mindful of unhindered wisdom that acts as a great teacher. This overturns and destroys the mind that follows after evil friends. Tenth is to contemplate the empty nature of offenses. Have a fully penetrating understanding that the mental states of greedy desires, anger, and ignorance are all the gates to quiescence. Why is this so? If greed or anger arise, where do they dwell? Know that this greed and anger dwell (temporarily and conventionally) as deluded thoughts. Deluded thoughts dwell as perversions, perversions dwell as mistaken views concerning (the substantial existence of) the body; mistaken views concerning the body dwell as mistaken views concerning (the substantial existence of) the self; and mistaken views concerning the self do not dwell anywhere. Though you truly seek in all ten directions, the (substantial) self cannot be obtained. [As it says in the Contemplation of Samantabhadra,] "Your own mind is empty of self(-existence); offenses and goodness have no subject (to which they belong)." [As it says in the Lotus Sutra,] "profoundly penetrate the features of offenses and goodness, and universally illuminate all ten directions." Now apply this wisdom of emptiness as corresponding to the thoughts of the mind. (Thoughts vanish) as the dew disappears in a moment when the sun rises in the morning. Thus, all thoughts of the mind are the gates to quiescence because they signify quiescence. This (realization) overturns and destroys the darkness of ignorance.

These are ten types of repentance. They are in accordance with the way of nirvana and oppose the flow of samsara. They are able to extinguish the faults of the four serious and the five heinous offenses. If you cannot understand these ten types of thoughts, then you have no knowledge of right and wrong; how, then, can you repent? Even if you are established (in the Buddhist community), enter the meditation hall, and go ahead with 294

Chapter VI. Clarification of Twenty-five Preparatory Means ascetic practice, in the end there will be no great benefit. The Great Nirvana Sutra says, "Some say that encouraging the cultivation of ascetic practice is the cause and condition for approaching great nirvana, but this is not the case." This is the meaning here. This is called the repentance of serious offenses in deed.

3. Repentance of Mistaken Views concerning Offenses in Principle Next is repentance regarding mistaken views concerning offenses. Since these are mistaken views and delusions, (there are ten kinds) in accordance with the flow of samsara, which are the same as (the ten) explained above. By facing the ten kinds of thoughts regarding actual deeds and thus repenting, you repent of the offenses of dull afflictions. Now repent of mistaken views to accommodate the principle (of reality), and thus repent of the offenses of keen afflictions. If a mind of mistaken views flourishes and you give rise to serious passionate defilements, you should use on the side (the repentance of) actual deeds as an aid. (This repentance) is like using a laxative; you should supplement it with (purging) croton beans so that all is extricated and purged and fully exhausted. Therefore, I will return again to the ten topics and through them clarify the repentance of mistaken views. First, overturning and destroying the lack of faith involves converting the mind with mistaken views concerning the body to know about ignorance, suffering, and the causes of suffering. Take the case of Udraka (Rāmaputra), who attained the concentration of no conceptions and was adored as a buddha by people in this world, but he did not know (the truths of) suffering and the causes of suffering, so when his karmic recompense (from attaining samadhic concentration) was exhausted, he fell back (into a lower destiny). Or take Subhadra, who attained the concentration of no conceptions—although he had no crude conceptualizations, he had minute passionate defilements. Or take Dīrghanakha, who was sharp in wisdom but did not accept what should be accepted.

Even these lofty examples of non-Buddhists could not escape mistaken views, so they did not attain nirvana. How much less can those with crude and shallow (understanding), who do not measure up to Udraka. To say that theirs are true paths is a great mistake. These people have a passionate attachment to contemplating the wisdom of emptiness, and do not know (that they have this attachment); this is a form of ignorance. If they follow a different 295

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(path), they rely on mistaken views and create "volitional activity." Views and activity depend on form; this is "name and form." Name and form lead to suffering and so forth, and suffering from delusions arouses passion and (mundane worldly) existence. (Worldly) existence gives birth to future birth and death, the flow of which churns continuously. How can this be called quiescence? If they claim to have exhausted (the cycle of) birth and death, these are irresponsible words. This is calling ignorance and a mind full of mistaken views "the path," (calling) "the path" that which is not the path, and ascribing cause to what is not a cause—this is called "attachment to precepts." How can this not be a misappropriation of (the meaning of) causality? To call the future painful retribution in the three (evil) destinies by the name "nirvana" reveals an attachment to mistaken views. To ascribe what is not a result as a "result" [such as the fruit of awakening] is to misappropriate (the meaning of the term) "result." You should know about mistaken views regarding the body, extreme (views), and other wrong views. These sorts of minds full of mistaken views correspond to (the noble truths of) suffering and the causes of suffering, and not to (the noble truths of) extinction and the path. These are not even the (understanding of the truths of) extinction and the path in the Tripiṭaka Teachings, much less the path and extinction of the Mahayana! If you are able in this way to know of worldly causality, you should also know of transworldly causality. Therefore, the Perfection of Wisdom in 25,000 Lines says, "Prajñā-wisdom is able to signify the features of the world." That is, it signifies what is the path and what is not the path. This means (that one who has prajñā-wisdom) knows deeply about the mind full of mistaken views and about suffering and the causes of suffering. Also, "deep" means that you not only know about ignorance, suffering, and the causes of suffering, but also know the (understanding) of causality in the Tripiṭaka Teachings, and also know of causality in terms of the Four Noble Truths (understood in line) with "phenomena that arise through causes and conditions are empty."

Again, "deep" means also to know about causality in terms of the Four Noble Truths (interpreted) as "immeasurable," (understood in line) with "that which arises through causes and conditions is conventional." Again, "deep" means also to know about causality in terms of the Four Truths (interpreted) as "spontaneous," (understood in line) with "that which 296

Chapter VI. Clarification of Twenty-five Preparatory Means arises through causes and conditions is the Middle." (At this level) you inclusively know all causes and effects within one thought of a mistaken view (in the mind). Therefore, it says in the Great Nirvana Sutra, "You can express and measure the immeasurable (cycle of) life and death in a single thought in the mind." This is called "beyond conceptual understanding." Therefore, that which is called "deep faith" overcomes the lack of faith. Second is giving birth to serious shame and remorse. Not perceiving the principle of the threefold truth in our minds is shameful and to be regretted. Furthermore, to discuss (this matter regarding) human and divine beings in terms of the principle of contemplation, "shame" refers to (the characteristics of) humans (at the stage of) "parched wisdom" and "potential"; "remorse" refers to (the characteristics of) those who have attained the four fruits (of stream-enterer, once-returner, nonreturner, and arhat) and the pure divine state (of arhats, pratyekabuddhas, and buddhas). (The stages of) humans with the thirty(-four) states of mind, divine (bodhisattvas) of the ten bhūmi stages, humans at the level of the five degrees and the purification of the six senses, the forty-two heavenly levels—regarding these lists, those who consciously act to attain this recompense are called "human beings," and those who spontaneously are rewarded with these fruits are called "divine beings." It is the same for the three types of human and divine beings. The path of (skillful) means is for human beings; the (direct) manifestation of the truth [or, "principle of the real"] is for divine beings. A mind of mistaken views produces offenses that conceal the principle of the threefold truth, so that even the three types of human and divine beings are not able to arrest it. Thus, you should have shame and remorse that is able to overturn and destroy the mind that is shameless and remorseless.

Third is having (a healthy sense of) fear. Know that having a mind of mistaken views produces offenses, and that this fault is deep and profound. The great (Middle) Treatise says, "The buddhas expound the meaning of emptiness in order that people may be free from mistaken views; if in turn you have a mistaken view of emptiness, (even) the buddhas cannot save (such a person)." If, because of mistaken views, I now arouse great offenses, then I will be born in a hell of another realm until the span of an eon is exhausted. After the span of an eon, I will return to this place. Events will continue turning in this way without measure and without limit. If I were 297

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to expound concerning the results and retributions to be experienced in this body, "you would belch out hot blood and die." Therefore, you should know that the offense of mistaken views is very serious. If you are not in the state of no outflows (of passions), then you cannot escape (the cycle of) birth and death, and passionate afflictions nurture karma—without a doubt that you will fall (into evil destinies). If you do not pursue (the opportunity for awakening) within this one (human) lifetime, you will not meet the day of liberation for a long time. Because of this, you should arouse a great sense of fear (regarding this life and its possible consequences); this will overturn and destroy a mind that does not fear the evil destinies. Fourth is repentance. Your former mistaken views give rise to passionate attachments—this conceals the threefold truth, and you are not able to firmly give rise to faith. Now, know the fault of mistaken views, discard doubt concerning the threefold (truth), do not try to conceal or hide anything, and manifest the nature of the truth. In this way repentance can overturn and destroy the mind that conceals the store of offenses.

Fifth is severing mental continuity (with past evil). The contemplation of the threefold truth should not be interrupted. You should heal the thoughts of the three types of delusions by means of the eightfold path, severing and not nurturing them. This overturns and destroys evil thoughts that continue (from the past).

Sixth is arousing the aspiration for awakening. In considering the principle of the threefold truth, you realize that everything is like empty space; this emptiness is unlimited; you should thus have compassion toward all and seek to save and liberate everyone. In the past you wandered (in ignorance) and aroused delusions; such an existence was also limitless and therefore your offenses were also limitless. Now your aspiration for awakening pervades the universe, and your arousal of doing good also pervades the universe. This overturns and destroys the spontaneous evil from the partial (understanding of) emptiness in the past, as the playing of the lion's lute (is superior and) displaces other stringed instruments. This is the meaning here. Seventh is cultivating merit and compensating for your faults. The (thirtyseven) practices on the path for (realizing) the threefold truth are the treasure torch dhāraṇī spells of the bodhisattvas; this is the way to practice the path, and inclines toward the gate to nirvana. These (thirty-seven) items on the 298

Chapter VI. Clarification of Twenty-five Preparatory Means path, if continued one thought after another, are precisely the cultivating of merit and compensate for your faults. In the past you were attached to your mistaken views, thinking this was nirvana, so you were unmoved by these views and did not cultivate the (thirty-seven) practices of the path. You realize (the extreme of) nothingness by getting rid of [lit., "moving," the notion of] Being, like an inchworm that can attain (some) movement but is not able to (fully) cultivate the practices of the path. Now you know that (the dualistic extremes of) Being and nothingness are mistaken views, and that nonattachment is the real (truth); this is called "changing [or "moving"] the mistaken views," but does not yet involve cultivating the practices of the path. If you destroy all mistaken views through analysis and practice of the path, this is called "moving the mistaken views" and cultivating the practices of the path. Again, you should view the essence (of reality) as simultaneously empty, conventional, and the Middle. This "simultaneity" means that you are unmoved regarding mistaken views yet cultivate the three types of practices of the path. This is the cultivation of merit and compensation for the fault of arbitrary views. Eighth is keeping and guarding the true Dharma. In the past you guarded your views and tried to keep from having your views demolished by others, thus applying skillful means. Now you guard the threefold truth and emptiness and keep it from being demolished by mistaken views. If you become stagnant, apply skillful means generously. Abandon the body for the sake of the Dharma, as a father and mother keep and guard their child. This overturns and destroys the slandering of the good.

Ninth is being mindful of the buddhas of the ten directions. In the past you partook of the poison of mistaken views and were never satisfied, as one who is thirsty always thinks of drinking—but when you met an evil teacher, it was like getting brackish water. Suffering was renounced with suffering. You were haughty with self-pride, full of arrogance and insincerity. For thousands and millions of eons you did not hear the name of the Buddha. Now you are mindful of the threefold truth, that neither coming nor going is the Buddha, and that the nonarising of phenomena is the Buddha. One is constantly guarded by the principle of the threefold truth. This overturns and destroys the mind that is accustomed to evil friends.

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Tenth is contemplating the empty nature of offenses. The three types of delusions are fundamentally quiescent. You did not comprehend this, however, so you were deluded regarding what was right and wrong, like a feverish patient who has visions of dragons and demons. Now you should contemplate these perceptions as like apparitions or magical illusions, that there is no place from where they come and no mark left after they go, and that they go neither to the east, west, south, or north. All offenses are also like this—each one is empty, and all are empty. Emptiness is the nature of offenses, and the nature of offenses is empty. This overturns and destroys the perverted mind.

When you perform these ten repentances, you should deeply contemplate the threefold truth (of emptiness, conventionality, and the Middle). You should also include the ritual practices with a serious mind and without regard for your body or life. This is called the second type of healthy person [that is, one who does evil but repents of it].

4. Summary

These are the two types of repentance: in deed and in principle. These two types of repentances extinguish the offenses that obstruct the path, purify you regarding the precepts, make manifest samadhic concentration, and reveal and arouse cessation-and-contemplation.

If you are pure in the precepts in deed, then this is the basis for the manifestation of samadhic concentration and reveals and arouses worldly wisdom and wisdom regarding others' minds.

If you are pure in the precepts of nonarising, then the samadhic concentration of the real truth (of emptiness) is made manifest, and all-wisdom is revealed and aroused.

If you are pure in the precepts of conventionality, then the samadhic concentration of the mundane truth is made manifest, and the wisdom of (the features of) the path is revealed and aroused.

If you are pure in the precepts of the Middle, then the king of samadhic concentrations is made manifest, and universal wisdom is revealed and aroused. This is called the "king of samadhic concentrations" because it involves attaining the samadhic concentration of the threefold truth, and all samadhic concentrations are included therein.

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Chapter VI. Clarification of Twenty-five Preparatory Means Also, since you can arouse all types of concentrations, without lacking any, this is called "cessation." Also, since you can be endowed with all-wisdom, this is called "contemplation." Thus, you should know that being pure in upholding the precepts and earnestly repenting are both primary conditions for cessation-and-contemplation. This is the meaning here. 2. Preparing Sufficient Food and Clothing

Second is preparing food and clothing. Clothing covers your private parts and prevents vulgar privation; food sustains life and satisfies hunger and mends the pox. If you are physically calm and stable, then you can flourish on the path; if you flourish on the path, then the basis (for awakening) is established. Your body, life-force, and (activity on) the path depend on (having sufficient) food and clothing. Therefore, it says in the sutras that "The Tathāgata attained the highest perfect awakening (under the bodhi tree) after eating (the gruel offered by Sujātā)." Although this was only one small condition (among many), it led to a great event [that is, "food and clothing may seem like minor things, but actually they are very important"]. If you are naked and hungry, how can you calmly practice the path of the Dharma? Therefore, it is necessary to prepare sufficient food and clothing. 1. Clothing

"Clothing" prevents vulgar privation and keeps away the cold and heat, keeps away mosquitoes and flies, and adorns the body. There are three types of clothing (allowed for home-departed ones).

[First, simple clothing used by ascetics.] The Great Sage of the Himalayas [the Buddha in a former life] kept to himself in the deep valleys and did not mix with people. He wove grass to make his seat and used the skin of a deer for his robe. (Such a person) is not involved in receiving instruction, or receiving donations through an intermediary, or other (aspects of community life). Yet this person has the power of resolve and patience and does not require gentle (reminders from others to lead a pure life). This person does not frolic with other people and thus is not troubled by physical needs. This is a superior type of sage.

[Second, the basic requirements for mendicants.] The twelvefold rules for mendicants allow only three robes, no more and no less. When these people leave the group and enter the mountains, they need proper clothing 301

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and provisions. Therefore, they are allowed three robes. This is a middling type of sage.

[Third, extra clothing required by those in a trying climate.] Those who are in a very cold country are allowed one each of a hundred auxiliary items, but it is necessary for the donations to be managed for them. When they go out (to ask for donations), they should get sufficient offerings and not seek too much. If they seek too much, they will suffer bitterness, and the task of how to keep and protect (the excess offerings) will cause further suffering. This will distract from and hamper their own practice, as well as confuse their patrons. If you receive only a little, then you should know how much is sufficient. This is an inferior type of sage.

The practice of contemplation is (also) your "clothing." The Great Nirvana Sutra says, "Oh bhikṣus, although you are clothed with the robes of a monk, your minds are not yet dyed with the cloak of the Mahayana Dharma." As the Lotus Sutra says, "Put on the cloak of the Tathāgata.… A mind of forbearance and patience is the cloak of the Tathāgata." This is the patience of quiescent extinction. The intractable two extremes of samsara and nirvana are not independent of the reality of the Middle Path; (knowing) this is called "forbearance." Resting your mind in the Middle Path is called "patience." Being separate from the boisterousness of dual extremes is called "quiescence." Being beyond the two types of death is called "extinction." The patience of quiescent extinction cloaks the evil of the two extremes; to prevent vulgarity is one of the meanings of "clothing." To remove the five types of delusions is like blocking heat; to destroy ignorance and mistaken views is like restraining the cold. To be unmoved regarding the cycle of life and death and to be undisturbed by emptiness—to abandon these two notions and perceptions is like (clothing) obstructing mosquitoes and flies. This patience contains all dharmas, like a mirror that reflects images while tiles and stones do not. The Middle includes all features, but (the view of) emptiness alone does not. Therefore, it says [in the Lotus Sutra]: [P]rofoundly penetrating the features of offenses and goodness, and universally illuminating all ten directions, the minute, sublime, and pure body (of the Buddha) is endowed with the thirty-two marks, thus adorning the Dharma body with grandeur.

302

Chapter VI. Clarification of Twenty-five Preparatory Means A single contemplation of quiescent patience includes all virtues; this is called "clothing" and is also called "grand adornment." It is not something to be realized by dissecting it into nine, seven, or five parts. The three robes correspond to the three contemplations. The threefold truth covers vulgarities; the threefold truth blocks the cold and heat of (mistaken views and) passions, keeps away (evil) notions and perceptions that are like mosquitoes and flies, and adorns the triple (buddha) body. Therefore, threefold contemplation is like robes. It is the patience of overcoming (passions), patience in accordance with forbearance [or, "forbearance from pliantly following (the path)]," and patience from (realizing) nonarising and quiescent extinction.

Again, (at the first level of threefold contemplation of emptiness) arousing mistaken views is like the cold, and arousing passions is like the heat. Cultivating cessation-and-contemplation and attaining the understanding of insight into the (Four Noble) Truths is like warming up; (cold mistaken) views no longer arise. Attaining understanding from pondering (the truth of emptiness) is like cooling off; (hot) passions no longer arise. If the five senses no longer arouse evil, then one has the adornments of blessings and virtue; if your intent is no longer evil, then you have the adornment of wisdom. The other two contemplations (of conventionality and the Middle) should be understood as being like clothing as explained above. The "one hundred and one long (auxiliary) garments" include all practices and methods that assist in the path. These assist threefold contemplation and together cover all delusions and adorn the triple body (of the Buddha). This is what it means for the practice of various methods and the cultivation of patience to be like "clothing." 2. Food

As for "food," there are three situations. (In general,) food is nourishment for the body so that you can cultivate the path.

First are those who dwell deep in the mountains, who have eliminated all their traces (in mundane society) and gone far away from the human community. Their only provisions are sweet fruits and luscious water, and one vegetable or fruit at a time. Perhaps their only nourishment for sustaining life is pine (needles) or oak (leaves). Like (the Sage of) the Himalayas (who survived on) sweet (fruits), fragrant (flowers), lotus (roots), and so forth, 303

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after finishing a meal they concentrate the mind and ponder while sitting in meditation, without any other activity. This kind of food is for superior sages. Second, the mendicants in a secluded place beg (for their food). This is a place for cultivating the path, removed even from the sounds of the pastures. The seven buddhas (of the past) all clarified the method for almsbegging, so that you are insulated and self-sufficient. The Great and Broad Dhāraṇī Sutra, the Sutra on the Samādhi of Direct Encounter, and the Lotus Sutra all tell of begging for food. If the road is too far, you are isolated and hampered in your task (to beg for food); if it is too near (human habitation), then there is the cacophony of people and things. If it is neither too far nor too near, then almsbegging can be done easily. This kind of food is for middling sages. Third, for those who are not able to fast (by abstaining) from grains and fruit and are not able to beg for food like a mendicant, there is (the possibility of) receiving external support from a donor who sends food and offerings (directly). Also, food can be accepted through an intermediary in accordance with the prescribed method. This (situation regarding food) is for inferior sages.

Next, we can clarify (the meaning of) food in terms of the contemplation of the mind. The Great Nirvana Sutra says, "Although you monks practice begging for food, you have not yet attained the food of the Mahayana Dharma." The "food of the Dharma" is joy in the Tathāgata's Dharma and the ecstasy of meditation. This "joy in the Tathāgata's Dharma" is equanimity and great wisdom; you can contemplate all phenomena without any obstruction. The Vimalakīrti Sutra says, "One who has equanimity regarding food also has equanimity regarding the Dharma; one who has equanimity regarding the Dharma also has equanimity regarding food." Passionate afflictions are like firewood, and wisdom the fire—through these conditions you cook the food of nirvana, and all disciples can experience the sweet taste (of awakening). This food is nourishment for the Dharma body and enhances the life of wisdom. It is like consuming milk with rice gruel; no other (nourishment) is required. This is true liberation, and true liberation is (the mark of) the Tathāgata.

You traverse all dharmas by means of this joy in the Dharma and the ecstasy of meditation. These (dharmas) are not without (the characteristics of) a single flavor—that is, there is not a single color or a single scent that is 304

Chapter VI. Clarification of Twenty-five Preparatory Means not the Middle Path. The Dharma of the Middle Path includes all dharmas, so you should be completely satisfied and not need anything else. It is like the superior sage deep in the mountains to whom a single blade of grass or a single piece of fruit is sufficient for nourishing the body. As for mendicants who beg for food, if these ascetics are not able in their actions to cultivate the true aspect of wisdom as the Middle, then they should practice the gradual and progressive threefold contemplation to regulate their minds and realize the Middle Path. This is called "begging for food" because it is a gradual and successive contemplation. Again, they should be satisfied with this perception of the Middle Path. This is ("food") for middling sages. As for those to whom food is sent by donors, if these people are not able in their activity to achieve penetrating understanding or are not able to perform contemplation in line with the Dharma teachings, then they are not really getting food (that nourishes the spirit). They should follow a good teacher who is able to expound prajñā-wisdom, and who is able to distinguish (the good from the bad and what is helpful from what is not). By following what they hear, they can attain understanding and perceive the Middle Path. Such people have dull faculties but can arouse understanding through hearing (the Dharma teachings). This is an attainment of "food" (for those called "inferior sages").

This is like those people who, like the two cases above, are not able (to support themselves in the forest or in a monastery) and are allowed to have food sent to them by others. Again, there may be an intermediate person within the sangha regarding (managing and providing) food, so that (the practitioners) can attain the merits or blessings of meditative concentration. To attain awakening through concentration is called the "food" of the sangha. Thus, the practitioners should always be mindful of the food that is the Mahayana Dharma, and not be mindful of other flavors. End of Fascicle 4, part 1.

3. Dwelling in a Quiet and Secluded Place

Third is a secluded dwelling in a quiet place.

Even though you are supplied with (the minimum of) food and clothing (as explained in the previous section), how about your dwelling? If (you are practicing the samadhic concentration of) following one's thoughts, you can 305

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stay in any place that you happen to encounter. The (other) three types of samadhic concentration require an appropriate place.

There are three types of appropriate places:

1. Deep in the mountains and far valleys.

2. (A place suitable for) almsbegging rounds for mendicants. 3. A secluded forest monastery.

(First,) if you are deep in the mountains and far valleys, where the paths and roads are difficult and dangerous, then you can be cut off from human contact for a long time. Who, then, will cause troublesome commotion [or, "who will be bothered and distracted"]? You can then concentrate on the practice of meditative contemplation, with each thought dwelling on (the practice of) the path, and there is no arising of praise or criticism. Such a place is most superior.

Second, (a place suitable for) mendicants should be at least a kilometer ["three li"] (from human habitations), and their associations (with neighbors) should be limited. Otherwise, passionate afflictions will be aroused. This is the next best place (to dwell).

Third, a "secluded forest monastery" is a quiet and secluded temple where people are alone in their own rooms, not involved in various (mundane) activities, sit quietly within closed gates, and ponder the right truth. This place is the least (ideal among these three places for cultivating cessation-and-contemplation).

There are no alternatives apart from these three places (that are suitable for the proper practice of cessation-and-contemplation). The occasional observances of the lay life in villages only invite fault and shame. The bustling temples near the marketplace also are not appropriate places. In order to calm the body and realize the path, you must be choosy (about an appropriate place); you must be cautious and not rash. If you obtain a suitable place, you should not move frequently.

Interpretation of "place" in terms of contemplation of the mind. The "place" of the contemplation of the mind is the principle of truth. [The Middle:] The Dharma of the Middle Path is mysterious and remote, deep and profound. You do not reach this far even after completing the seven types of preparatory means (of the three levels of acquiring erudition and four stages of good roots). Therefore, it is called "deep." (People who 306

Chapter VI. Clarification of Twenty-five Preparatory Means realize this are) lofty, expansive, and immovable like a mountain. They are far removed from the two extremes, so they are called "quiescent." They are not born and do not arise; thus, they are called "secluded." The Perfection of Wisdom in 25,000 Lines says:

If a person arouses the mind of a śrāvaka disciple a thousand yojanas away, though this person is physically far away, the mind (of this person) is not far away (from those who are awakened); (in such a case) commotion and noise are no commotion and noise, and there is no distant separation (from awakening). If you dwell near a city but do not arouse the mind of those of the two vehicles, then this is called (true) distant separation (from awakening)."

This refers to the most superior place [that is, deep in the mountains, corresponding to contemplation of the Middle].

[Conventionality:] The place of the mendicant corresponds to the contemplation of transcending (mere emptiness by realizing) conventionality. This contemplation involves connecting emptiness (with conventionality), like lining up forest temples with a village. The contemplation of transcending conventionality involves having the mind come to rest within the mundane truth, being able to discriminate (the proper) medicine for diseases, to brush away ignorance, and to purify your wisdom of the path. This is the next (best) place.

[Emptiness:] A room in a secluded temple corresponds to the contemplation of "realizing emptiness from conventionality." A temple basically is a place in the midst of various commotions, but where you are able to find peaceful quietude in a room. The conventional involves stirring up the dust (of afflictions); but you should realize that this conventional reality is indivisible from emptiness. You should know that this is the place of the real truth. You should rest in the principle of the threefold truth. This is the real "place" of cessation-and-contemplation. This means that you should not escape to the shadows of the mountain forests or stay hidden in a private room.

4. Putting an End to Mundane Responsibilities

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meditation. The monks of the forest monastery shun noise and seek quiet; how, then, can they be involved in mundane responsibilities that destroy their practice in the forest? You should not be involved in (such responsibilities). There are four types of mundane responsibilities:

1. Daily life.

2. Personal relations.

3. Technical skills.

4. Scholarship.

First, the mundane responsibilities of "daily life" refer to managing daily tasks and matters of lifestyle. Contact with the path (while maintaining the routine of daily life) causes disarray; while you may gain one thing, you then lose some other thing. This causes you to forfeit the path and confuse the mind. If you are involved in (secular) business and various (mundane) matters, then (the appropriate practice for such people is) encompassed by (the samadhic concentration of) following one's thoughts, and will not be discussed here.

Second, "personal relations" refer to (the activities involved in relationships between people such as) congratulations and condolences, various obligations, humbling or exalting (oneself), responding to or inviting (people). This involves going here and there until there is no end to coming and going. How much more (troublesome and distracting) if you pursue complicated associations with various people that throw you into confusion! Going contrary to those who are dear and separating from your teachers is fundamental to seeking the essentials of the path; this can unite three countries and bring about esteem among the five districts. What is it that you truly desire [worldly life or the search for awakening]? [If you intend to seek the Buddhist path, and yet cling to personal relationships,] this is like looking for your collar by lifting your skirt or seeking ice to light a fire. This (being involved in secular personal relations) is not appropriate (for a person on the path).

Third, "technical skills" refer to medical training, fortunetelling, working in mud and wood, painting, chess, calligraphy, magical spells, and so forth. (It includes working with) designs on skins or with beautiful horns [to create artistic objects], cooking with animal fat, or forging metal bells. You hurt your own body (through these activities)—how much more so (does it 308

Chapter VI. Clarification of Twenty-five Preparatory Means impede) the cultivation of the transworldly path! As the trees of the forest attract the birds and the smell of rotten food lures flies, (the pursuit of such technical skills distracts from practicing the path,) so you should firmly avoid such (activities that attract) corruption and disgrace! Fourth, "scholarship" refers to the reading and chanting of sutras and treatises for (participation in) competitive debates, and so forth. Carrying out such tasks, and the memorization it involves, fatigues the mind and wearies the heart. If arguments go back and forth, then, [as it says in the Great Nirvana Sutra,] "the water is muddied and (the search for) jewels (on the bottom of the pond) is darkened." How then can you have time to cultivate cessation-and-contemplation? Even these matters should be abandoned; how much more so the first three!

Interpretation of responsibilities in terms of contemplation of the mind. (Matters of) daily life (in terms of) contemplation of the mind are as follows: passions are the dharmas that foster karmic deeds, as water nurtures seeds. Passions are the cause of sorrow, and sorrow causes fear. If you are able to sever the passions, this is called "putting an end to the mundane responsibilities of daily life." Personal relations also contribute to (the accumulation of) karmic deeds. Karmic deeds give birth to coming and going in the five destinies of the triple world. Karmic deeds are fostered by passions, thus giving rise to birth in various places. If there are no karmic deeds, then there is no fostering of the passions. Although karmic deeds have power, they do not pursue one who does not produce them. If (karmic influences are) not produced, then you have severed the cycle of birth and death.

As for technical skills, if you have not yet obtained the noble path, then you cannot (properly) cultivate supranormal powers. Vain and deluded teachings obstruct prajñā-wisdom. Prajñā-wisdom is like emptiness—it involves neither vain argument nor words. If you obtain prajñā-wisdom, this is like obtaining the wish-fulfilling maṇi jewel. You should cultivate this singlemindedly. Why should you hastily rush to use supranormal powers? As for fostering study, if you have not yet obtained the patience (that comes from understanding) that there is no (substantial) arising, and yet you cultivate worldly skills in rhetoric and a quick memory, and can make various (academic) distinctions, these (skills) are like tiles, stones, grass, and 43a

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trees instead of the true treasured jewel (sought in the waters of the pond). If you can stop and stay put (without kicking up mud), then the water will become clear, the beryl jewels can be seen on the bottom, and it will be easy to pick up the treasure. If you know well the arising and perishing of the phenomenal features of this world, what is there about the various activities (in the world) that you will not know? You know through universal wisdom and perceive with the Buddha eye. If you wish to practice the great path, you should not learn with a limited scope.

5. Acquiring Good Friends

A "good friend" is a great cause and condition (for advancing on the path. Such a person) converts and guides you and leads you to attain the insight of a buddha. [It is written in the Lotus Sutra,] "Ānanda said, 'A good friend is half the cause and condition for attaining the path.' The Buddha said, 'That is not so. Such a person is a full and complete cause and condition.'" There are three kinds of "good friends":

1. An external guardian.

2. A fellow practitioner.

3. A teacher.

[First, one who provides external protection.] If you are deep in the mountains or at an isolated locale, you can get no assistance nor any provisional protection (regarding your mundane needs). But if you cultivate the (first) three kinds of samadhic concentration (in a monastery or village temple), you must depend on special help. (A good friend who provides) external protection does not discriminate between good and bad [lit., "white and black" practitioners] but simply manages what is necessary, not seeing (the practitioner's) faults, nor touching on their afflictions, nor praising them, nor in any of their actions bothering (their practice). (These guardians) should bring about regularity and harmony, as a mother nurtures her child and a tiger her cub. A person who has practiced the path since old times is able to do this well. This is called (a good friend who provides) external protection. Second is a "fellow practitioner." When practicing (the samadhic concentration of) following one's thoughts or the "practices of peace" (of the Lotus Sutra, you can practice alone, so) a companion is not necessary. Practicing the methods of the Great and Broad Vaipulya Dhāraṇī Sutra or the Sutra 310

Chapter VI. Clarification of Twenty-five Preparatory Means on the Samādhi of Direct Encounter, however, certainly requires a favorable companion. Thus, (the companions) can encourage each other not to fall asleep or be distracted, and can be refreshed every day, mutually polishing and refining [each others' virtues]. They become of one mind and intent, as if they are riding in the same boat. They respect and look on each other as if they are perceiving the World-honored One. These are called "fellow practitioners."

Third is a "teacher." This refers to one who can explain about prajñāwisdom and signify what is the path and what is not the path, use the internal and external means to penetrate all the obstructions and hindrances (to buddhahood), skillfully expound the Dharma to "signify and teach, and bring benefits and joy," and convert people's minds. If you are fully in control of various means, then you can practice alone, but if you are not well versed in what obstacles and difficulties will arise, you should not abandon the assistance (of a teacher). The Lotus Sutra says, "Through following a good teacher you can attain the vision of buddhas that number as many as the sands of the Ganges River." Such a person is called "a teacher." "Contemplation of the mind" as a good friend. Considering the contemplation of the mind as a good friend is as follows. The Perfection of Wisdom in 25,000 Lines says, "Buddhas, bodhisattvas, and arhats are 'good friends'; the six perfections and the thirty-seven practices for attaining the path are 'good friends'; Dharma-nature and reality as it is are 'good friends.'" If buddhas and bodhisattvas cover and groom you with their majestic light, this is "external protection." The six perfections and the various practices of the path are gates for entering the path; these are "fellow practitioners." The nature of the Dharma and true reality is the true principle and teacher of all buddhas, the objective realm that arouses wisdom; this is "a teacher." Each (of these three types—the noble ones, the practices, and the nature of reality—)has three meanings. First, (regarding the noble ones it is said that they) cover and protect like the Buddha's majestic light; this is "external protection." Second, [like in the parable of the poor son in the Lotus Sutra,] the buddhas and Noble Ones "remove their necklaces" and "wear dirty garments, taking up a shovel to remove dung," and benefit beings (in this world) by softening their light. Is this not a "fellow practitioner"? Third, [as it says in the Vimalakīrti Sutra,] buddhas and bodhisattvas preach the Dharma with 311

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a single sound—revealing, arousing, transforming, and guiding—so that each (sentient being) is led to attain understanding. This is (the meaning of) "teacher." Thus, three meanings are included.

[As for the second type,] the six perfections and the (thirty-seven) practices of the path also include three meanings. (First,) the auxiliary practices of the path are called "protective assistance"; the auxiliary practices of the path arouse the proper (practices of the) path. This is (the meaning of) "external protection." (Second,) since the proper and auxiliary (practices of the path) are associated (with each other), this is (the meaning of) "fellow practitioners." If you depend on these proper and auxiliary (practices), and do not surrender the regulations [of the Buddhist community, such as the precepts], you will penetrate and enter the gate of threefold liberation. This is (the meaning of) "teacher."

[As for the third type,] the nature of the Dharma also includes three meanings. The objective realm is a teacher; it benefits secretly and "in the dark." This is "external protection." The objective realm and wisdom mutually correspond; this is (the meaning of) "fellow practitioners." When you have not yet perceived the principle (of reality), this is like being blind. When the Dharma truth is made manifest it is like having your eyes opened, and wisdom functions without error. A sutra says, "Those who cultivate my Dharma teachings will realize awakening on their own. If there is no real practice in their mind, then what can I ask (to help them)?" This is (the meaning of) "teacher." Together, these three types with three (meanings) give a total of nine categories; together with the original (three) we have twelve categories. The first three and the next three correspond to good friends in deed; the other six correspond to good friends in principle.

Discussing these in terms of the threefold truth is as follows: when you realize the contemplation of emptiness, the assembly of Noble Ones are your external protectors, the indivisibility of emptiness and the practices of the path corresponds to "fellow practitioners," and the real (ultimate) truth corresponds to the "teacher." Thus, there are six categories of actual deeds and six of principle. The two contemplations of conventionality and the Middle are also likewise. If you merge (all the meanings of good friends in terms of) the threefold truth, there are thirty-six categories: eighteen of actual deeds and eighteen of principle.

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Chapter VI. Clarification of Twenty-five Preparatory Means If we discuss this in terms of the four methods of instruction, then there are further numerous meanings of "good friend." If you are able to fully interpret this teaching of "the good friend," you can understand the intent of Sudhana entering the Dharma realm [through visiting fifty-three teachers, as expounded in the Flower Garland Sutra].

These various (meanings) are all the same in referring to (good) friends. However, according to the Flower Garland Sutra, there is a demonic (aspect of) good friends, a demonic (aspect of) samadhic concentration, and a demonic (aspect of the) mind of awakening. These demonic forces can manipulate people to abandon the good and follow after evil. They are also able to transform people so that they fall back into the (lower) stages of the two vehicles. If this is so, then (it is possible that) the arhats may not be (truly) good friends if they only practice the real truth (and ignore the mundane world). (On the other hand,) you can accept as a (good) friend one who internally and secretly (practices as a bodhisattva) but externally appears as a śrāvaka disciple—and bodhisattvas can also take on the form of divine beings or nāga dragons and attract beings into realizing the true marks (of reality)—why only arhats? This refers to those of the Shared Teachings. It is not impossible for these figures to be "good friends." What I mean by speaking of demonic forces here is (to illustrate the mistake of referring to) one who leads people only as far as the conjured city (instead of all the way to the treasured city) as a "true" arhat; this is not a truly good friend but merely a partially good friend. Such a person practices awakening partially and gets rid of passionate afflictions only partially. If we were to clarify both what such persons take away and what they give, (we must say that) they are in some ways good friends and in some ways demonic forces. Those of the Distinct Teachings who do not attain the (ultimate) intent (of the Buddha) will not encounter the Middle Path, and thus these also (can be somewhat) demonic friends. The three types of people of the Perfect Teaching are surely the true good friends. (The good friends and demonic forces of) samadhic concentration and the mind of awakening should be understood in the same way.

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2. Renouncing the

Five Sensual Desires

Second, renouncing the five (sensual) desires refers to rebuking the sense desires of visible form, sound, scent, taste, and touch. 1. Renouncing the Desires of the Five Senses

The Treatise on the Ten Stages says:

Suppressing the six sensual passions is like confining a dog, deer, fish, snake, monkey, or bird. Dogs like to run in packs; deer enjoy the marshes in the mountains; fish enjoy the ponds and lakes; snakes enjoy living in holes; monkeys enjoy the deep forests; and the birds enjoy (flying in) the sky. The six senses enjoy the six sense objects, and ordinary people with shallow wisdom and weak wills are not able to overcome and control them. Only those with (profound) wisdom, a firm will, and true mindfulness can overcome them. This is a general analogy for the six senses.

Now I [Guanding] will give my personal opinion concerning this (analogy).

The eye covets color, and color takes on many forms, like a pack. Therefore, the eye is like a dog. The ear covets sound. Sound does not take on any form, like the empty marshes, so the ear is like the deer.

The nose covets scents, like fish.

The tongue craves tastes, like a snake.

The body is attached to touch, like a monkey.

The mind is conditioned for phenomena, like a bird. For now, I will disregard the mind and clarify the five dust-like sense objects. The five dust-like sense objects are not in themselves desires, yet the flavor (of desires) resides in them. Thus, they can give rise to thoughts of desire in the mind of the practitioner, and therefore they are called the five (sensual) desires.

This is analogous to a potter who is often invited out and so is not able to accomplish his work. The five desires are also like this. They constantly entice people to enter the tempting realms of the demon Māra, and though 314

Chapter VI. Clarification of Twenty-five Preparatory Means you fulfill the preliminary conditions [as outlined in the previous section], it is difficult to establish control over your thoughts. Therefore, (the sensual desires) must be renounced.

Desires of visible form include that of red and white, long and short, clear pupils, and pleasing glances; (desires aroused by) naked necks and emerald eyebrows, white teeth and crimson lips; and for the various precious treasures of red, yellow, vermilion, and purple that tantalize people's hearts and minds. This is as explained (in more detail) in the Gradual Methods for Practicing Meditation. The harm from (the sensual desires of) visible form is the deepest and leads people to become intoxicated; this is the most fundamental cause of (continued rebirth in the cycle of) birth and death. Take Nanda, for example, [a disciple of the Buddha] who, although he upheld the precepts and became an arhat, had many residual latent tendencies due to sensual desires. How much more would this be true for those who still are bound (by passions)! A king who is dissipated and reckless without moderation, and does not look after important affairs of state, will be physically captured and taken to an enemy land due to the karma from his sensual desires. In our current times, the destruction of families and the ruination of countries has been brought about often by the arising of sensual desires. [In the distant past] the brilliant Zhou clan was destroyed due to (the ruler being so enamored with) the concubine Baosi; this is what is referred to here. [The Larger Sutra on the Buddha of Immeasurable Life] says, concerning sentient beings, that "they crave for wealth like wolves; they settle on it and thus do not attain the path." The Contemplation Sutra (of the Buddha of Immeasurable Life) says that if you are restrained by the afflictions of visible form, you will become their passionate slave and not attain freedom. If you can know the faults and tribulations (that come from pursuing the sensual desires) of visible form, then you would not be deceived by them. In this way, if you renounce the desires of visible form and put a stop to them, then related notions will not arise and you can focus your thoughts and realize concentration. Desires of sound include those of seductive flirting and bewitching poetry, licentious sounds and defiled words, (music from) bamboo and stringed musical instruments, ringed bracelets and belts with bells, and such sounds. Desires of scent include those of luxuriant vegetation, poisonous vapors, refined incense, musk, fragrant perfume, intense smells, perfumed things, and the scents of male and female bodies.

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Desires of taste include those of wine or meat or rare fish, things that are fat or lean, mouth-watering greasy food, sweets, things that are bitter or sharp, buttery oil, fresh blood, and so forth.

Desires of touch include those of cold and warm, delicate and smooth, light and heavy, firm and soft, "famous robes and fine clothing" [as mentioned in the Lotus Sutra], (the feel of) male and female bodies, and so forth. The faults and tribulations of the five (sensual desires) are as follows: Visible form is like a hot iron ball; whoever picks it up will be burned. Sound is like a drum stained with poison; one who hears this will surely die.

Scent is like the breath of a surly dragon; one who inhales this will become sick.

Taste is like honey in boiled water; (if you drink this) the tongue will fester. Or it is like honey spread on a sword; if you lick it, (the tongue) will be slashed.

Touch is like a crouching lion; if you approach it, you will be bitten. As for these five sensual desires, you will not be satisfied even if you attain (the objects of these desires). Instead, evil thoughts will flame up, like adding fuel to a fire, and its damage will continue from age to age; this is more ferocious than a gang of angry bandits. For countless eons you have been constantly under the threat of deprivation (through sensual desires) and crushed by a mind (obsessed with the desires of) visible forms [or, "erotic desires"]. Now you are turning to meditative quiescence; you will again become troubled and disturbed (if you do not renounce the five sensual desires). The specifics on this matter are given in detail in the Gradual Methods for Practicing Meditation.

A poem by an [anonymous] eminent monk of a former age says: If you distance yourself (from these sensual desires) Easy it is to become a gentleman.

If you approach them,

Passions (are inflamed) and difficult it is (to become a gentleman). Scents and flavors corrupt a noble person.

Sounds and colors destroy the aging body.

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Chapter VI. Clarification of Twenty-five Preparatory Means 2. Renouncing the Five Sensual Desires in Terms of Contemplation of the Mind

The discussion of renouncing of the five sensual desires in terms of contemplation of the mind is as follows. Within the desires for color and form there are immeasurable delicious (temptations)—that which is constant and that which is transient, of the self and of nonself, the pure and the impure, that which involves suffering or pleasure, that which is empty and that which exists, the mundane and the supreme—these all involve delicious (temptations). Therefore, it says in the Great Treatise, "There is no mark of (substantial) flavor within a visible form; therefore, ordinary people should not be attached to it." If we say that colors and forms are permanent, this is a view that depends on (a mistaken conception of) visible form. [The same is true, following the logic of the Middle Treatise,] whether we say visible forms are without permanence, both permanent and transient, or neither permanent nor transient. These are all views that depend on (a mistaken conception of) visible form. (The ideas of) not coming and going and the denial of "not coming and going," (the ideas of) no extremes and the denial of no extremes, and so forth, all depend on (a mistaken conception of) visible form. They are all grist for (vain, speculative) arguments. If you become attached to these (conceptions) as being real, and indulge in vain speculation, this will destroy the eye of wisdom, and you will be caught in mutual contradictions and create (bad) karma from these visible forms. The resulting "existence" will surely be existence in (the cycle of) life and death (which involves suffering). To contemplate things in this way is to increase desires and is not (the proper) renouncing of sensual desires.

1. Renouncing the Sensual Desires at the Level of the Tripiṭaka Teachings, through an Analysis of Phenomena

Now, in contemplating visible forms, (to conceive of them) as (substantial) "existence" or (nihilistic) "nothingness" or another of the sixty-two mistaken views is to depend on ignorance. Ignorance itself is impermanent; it arises and perishes and does not dwell (forever). It is a phenomenon that quickly deteriorates; it withers and disintegrates with each thought-moment. There is no (substantial) "self" nor "subject"; (to realize) this is quiescent 317

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nirvana. Since ignorance itself is like this, therefore that which arises from ignorance, whether "existing" or "nothingness," all is without (substantial) permanence and is quiescent nirvana. If there is no (substantial) self or subject, then what is "real" and what is "void"? If, finally, samsaric karma is not aroused through visible form, then karma is repudiated, and its results are abolished. This is what it means to renounce visible form, realize emptiness, and attain liberation. "Renouncing visible form" is like this; it is the same for (renouncing) the other four (senses). This is called the Tripiṭaka method of analysis for renouncing the five sensual desires.

2. Renouncing the Sensual Desires at the Level of the Shared Teachings, through Directly Realizing Emptiness

As the Middle Treatise points out, this (previous Tripiṭaka method of analysis) is not "good for annihilating vain speculation." If you were to renounce the desires of visible form in a Mahayana way, you should know the essence (of emptiness), that all mistaken views are dependent on ignorance. But ignorance (also) is empty, and so all mistaken views are also empty. Thus, the Diamond Sutra says:

A beginner srotāpanna is called a "stream-enterer" but does not really enter the stream, because you cannot really enter visible form, sounds, scents, tastes, and touchables.

Why is this so? If visible forms (really, substantially) existed and could be analyzed (as such), then it would be possible to say that you enter (or realize) these visible forms. If, however, visible forms are empty, then you cannot really enter visible forms. Therefore, it is said that you cannot enter (visible forms). There is no (substantial) "stream" that you can enter, so there is no karmic retribution; this is called a "good annihilating of vain speculation." The renouncing of visible forms (at the level of the Shared Teachings) is like this; it is the same for (renouncing) the other four (senses). 3. Renouncing the Sensual Desires at the Level of the Distinct Teachings, by "Reentering" the Mundane World to Save Other Beings

Again, to renounce (the sensual desires of) visible form as empty (as at the previous level) is merely to realize that visible forms are empty, and (such a person) is not yet able to distinguish between various visible forms; 318

Chapter VI. Clarification of Twenty-five Preparatory Means how, then, can such a person save all sentient beings? Sentient beings arouse various schemes (and activities) within (the world of) visible form, that is, they accumulate various (karmic causes) and thus elicit various sufferings. If there is much disease from suffering and the causes (of such suffering), then the medicine for extinguishing (suffering) and the path (to be practiced) are also immeasurable. If you wish to transform others, how can you (merely) be enlightened about emptiness yet not contemplate and observe (the mundane world)? Therefore, you should know that emptiness is not empty, and (you should) reenter the conventional from (an understanding of) emptiness, and thus penetratingly realize the Buddha Dharmas that are as numerous as the sands of the Ganges River. If you do not (understand) in this way, it is said that you realize (only) the emptiness of visible forms [and not their "nonempty" conventional reality]. Now, in order to deeply renounce the empty visible forms, neither accept nor enter them, but extensively differentiate (the various) visible forms (of the mundane world). Even when you differentiate, [you must still remember their emptiness and know that] these are merely names, and that names (and their subjects) are empty and therefore are of conventional (existence). The renouncing of visible form (at the level of the Distinct Teachings) is like this; it is the same for (renouncing) the other four (senses). 4. Renouncing the Sensual Desires at the Level of the Perfect Teaching, the Middle Path

Again, there are two extremes to renouncing (the desires of) visible form. The Perfection of Wisdom in 25,000 Lines says:

There is no mark of flavor [of "satisfaction"] in visible forms, so ordinary people should not be attached to them. There are no features separate from visible form, so those of the two vehicles should not be detached from them.

To destroy the mistaken views of visible form, ignorance, Being, nothingness, and so forth, is to renounce their flavor. To destroy (an extreme) immersion in emptiness is to renounce (total) detachment (from the world). If you are set on finding pleasure (in sensual desires), then there will not be any detachment. If you are set on your detachment, then you will not find any pleasure (in sensual desires). If you are not set on finding pleasure, then 319

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there will be no pleasure (found in sensual desires). If you are not set on your detachment, then there will be no (extreme) detachment (from the world). Do not be attached to either extreme; this is neither to find pleasure nor to be (extremely) detached (from sensual desires). This is to manifest visible form and the true aspect of the Middle Path.

Therefore, it says in the Great Treatise:

Those of the two vehicles renounce matters of visible form for the sake of dhyāna meditation, but this is not called the perfection of dhyāna meditation.

A bodhisattva renounces (the desires of) visible form and perceives the true features of visible forms. To perceive the true features of visible forms is to perceive the true features of dhyāna meditation; this is called (crossing over to) perfection (pāramitā), that is, to reach the other shore from (the realm of mundane) visible forms. To reach the other shore from (the realm of) visible forms is to perceive the visible form of the Middle Path. To differentiate among (the various and numerous) visible forms is to perceive the mundane visible forms; (to realize) the emptiness of visible form is to perceive the real (essence of) visible form. To rebuke (the desires of) visible form in this way is to exhaust the fundamental basis of visible form, to perfect the samadhic concentration of the threefold truth, and arouse the three types of wisdom. To deeply renounce (the sensual desires in this way) is a means of cessation-and-contemplation. This is the meaning here. The renouncing of visible form (at the level of the Perfect Teaching) is like this; it is the same for (renouncing) the other four (senses). 3. Rejecting the

Five Impediments

Third is "rejecting the five impediments," that is, (1) covetous desires, (2) hateful anger, (3) drowsiness and sleep, (4) restlessness and remorse, and (5) doubt.

These are all commonly called "impediments," because they cover and impede (realization), and inextricably bind and make the mind and spirit languid and dark, so that you cannot arouse concentrative wisdom. Therefore, they are called "impediments." In the previous section I discussed the 320

Chapter VI. Clarification of Twenty-five Preparatory Means renouncing of the five sense desires and how the five (sense) consciousnesses are aroused when the five (external sense) organs come in contact with the five sense objects. Now (I will discuss) rejecting five impediments, that is, (in terms of) the five (sense) consciousnesses turning and entering the realm of the conceptual consciousness, and on the basis of past conditions turning to consider the five sense objects of the future, thus becoming a great internal obstacle for the mind (to attain awakening). This (kind of mental attitude) is analogous to a potter who is physically ill and is not able to work; these impediments are like this. If the impediments are deep, they must be rejected at that level; like cutting down a poisonous tree, or like arresting a robber; you just cannot let them be.

The Perfection of Wisdom in 25,000 Lines says, "Be free from desires and evil dharmas." "Being free from desires" refers to the five sensual desires, as explained above on renouncing (the desires). The "evil dharmas" refer to the impediments, and these should be rejected quickly.

1. The Characteristics of the Five Impediments

What, then, are the characteristics of these five impediments? When the impediments of covetous desires arise, your thoughts probe the past when you indulged in the five sensual desires. You think of pure visible forms as objects for your eyes; you remember passionate sounds that stimulate the ear; you think of odors that tantalize the mind and open the gates to binding afflictions; you conceptualize luscious tastes that cause the mouth to water sweetly; and you remember experiences of various caresses that make you tremble, and your hair stand on end. Coveting in this way the various objects of the five sensual desires, you conceptualize and scheme; drunken delusion arises in the mind so that you forget and lose proper mindfulness. Or you secretly perform various means, hoping to attain (these desires). Once again, if you have never experienced them, then you scheme further or seek further (for the desires). If the mind enters this realm of sensual objects there is no (hope for) mindfulness, and this awareness of objects impedes dhyāna meditation; what, then, can be gained through dhyāna meditation? These are called the characteristics of the impediments of covetous desires. The impediments of hateful anger: If you think, "That person is troubling me," or "He is troubling someone dear to me," or "He is praising my enemies" [or "criticizing my defects"], then you arouse nine kinds of afflictions 321

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in the past, present, and future. These defects give rise to the bonds of resentment. Then the mind is inflamed, and your spirit becomes rough; anger and hostility continue one after the other, and you are visited by a myriad (hostile) schemes. These are harmful and put your peaceful state in danger; if you indulge in this poisonous anger, its passion will expand, and you will find it enjoyable. In this way the fires of anger will burn up all merits and virtues. How, then, can the branches and trees of dhyāna concentration grow? These are called the characteristics of the impediments of hateful anger. The impediments of drowsiness and sleep: The mind and spirit are darkened by drowsiness, and the six sense consciousnesses are blocked by shadowy gloom so that you spread out the four appendages [the two arms and two legs] and fall asleep. Sleep is also called (a time when there is) "increase in mental activity" (such as dreams). Crows take advantage of the cover of darkness to come furtively and afflict people, and it is difficult to protect yourself (from such attacks). [When you are asleep or drowsy,] you are not conscious of the five sensual passions and so you are (helpless) as a dead person, except that you are still breathing; thus (sleep) is called a "minideath." If you enjoy sleep, sleep will abound more and more. The Sutra Expounded by Satyanigrantha says:

If you sleep too much,

You are lethargic and will not attain (the Buddhist path). One who has not yet attained will never attain, And one who has some attainment will retrogress. If you wish to attain the superior path,

You should remove drowsiness, doubt, and licentiousness, Diligently arrange your thoughts,

And be free from accumulating evil attributes. The Great Treatise says:

Sleep is a great darkness in which nothing is perceived. Day by day it deceives and robs you of edification.… Again, like going into battle and facing the naked swords (of your enemy),…

Again, like dwelling in the same room with poisonous snakes,… 322

Chapter VI. Clarification of Twenty-five Preparatory Means Or like a person tied up and about to be killed;…

How can you sleep peacefully at such a time?

Sleep hinders dhyāna meditation; it brings about severe faults. These are the characteristics of the impediment of drowsiness and sleep. The impediments of restlessness and remorse: If you have an inclination for arousing distracting notions and conceptions, this (inclination) is included in the previous impediments. This (category of restlessness) concerns distracting thoughts that arise pervasively when you come into contact with phenomena, immediately conditioning covetous anger, the conception of hateful anger, and accompanied by erroneous ignorance. These burning flames have no end, and yet burn high without enduring. They arise suddenly and then abate suddenly, with various complications. Physically you move around without purpose, and verbally you chatter and laugh without profit. This is called "restlessness."

Restlessness without remorse is not an impediment [because you are not yet in a position where restlessness "impedes" your practice]. If, however, you ponder your state of mind with its restlessness, and prudently realize that you are not moderate (in your actions), and how your deeds are not beneficial, then surely you will feel shame. But if in your mind you feel (excessive) remorse and you are overcome by agony and distress, then this is the impediment of remorse. Such impediments obstruct meditative concentration so that it cannot be developed. If people repent and reform their actions, they should admonish themselves in their own minds and arouse (a healthy) remorse. If you realize meditative concentration you will already know your own faults, and you should not conceptually cling to them. You should not merely repent of past (misdeeds) and seek exoneration and liberation (from them), but you should cultivate meditative concentration and purity (in living a moral life). Why should the mind be entwined by remorse? This hinders the attainment of the great matter (of awakening). Therefore, it says [in the Great Treatise]:

After repenting, you should not feel remorse any further. You should not continue to cling to these thoughts, (such as) Doing what you should not do,

And not doing what you should do.

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This is the meaning here. These are called the characteristics of the impediments of restlessness and remorse.

The impediments of doubt: This is not the doubt that obstructs insight into the truth, but the doubt that obstructs (the practice and attainment of) samadhic concentration. There are three kinds of doubt. First, to doubt yourself; second, to doubt your teacher; and third, to doubt the Dharma teachings. First, to doubt yourself is (to think), "My body is inadequate and inferior, and is not capable of attaining the path." This is to doubt (the ability of) your body.

Second, to doubt your teacher is (to think), "This person does not physically or verbally meet my expectations; how can this person have achieved a profound dhyanic meditation and a gracious wisdom? If I follow this teacher, how can I not be led astray?"

Third, to doubt the Dharma teaching is to think that the teachings that one has received are not necessarily the truth.

If you embrace and always have these three doubts and suspicions, meditative concentration will not arise, and even if it does arise, it will not last long. These are the characteristics of the impediments of doubt. 2. Rejecting the Five Impediments in Practice

The diseased characteristics of the five aggregates are like this. How, then, can they be rejected? The practitioner should perform self-reflection, thinking, "Now my mind has many diseased and perverse aspects. If I know what the disease is, then it can be healed." [What, then, are these diseases and their cure?]

If the impediments of covetous desires are serious, then you should reject them by utilizing the contemplation of impurity. Why is this so? If you face (the objects of) the five sensual desires as pure, then you will be passionately attached to and entangled in them. Now, through contemplating (the sense objects as) impure, (you perceive that the body is) a bag of pus and saliva, with nothing to be elated about. Thus, you arouse antipathy and finally detest (the objects of the senses). How can a wise person find pleasure in such things? Therefore, know that this contemplation is a medicine that heals covetousness. If you leave behind these impediments, then your mind will attain peace.

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Chapter VI. Clarification of Twenty-five Preparatory Means If the impediments of hateful anger are many, you should be mindful of a compassionate heart, which extinguishes and removes the fire of anger. This fire can burn the meritorious virtues of the present and future, and people are not happy to see (anger). It is poisonous and harmful and leaves a residue of violence; it is no different from that of a wild beast. Enmity in the cycle of life and death does not cease even for an eon; even minute resentment will later grow into great rage. Now, by cultivating a compassionate heart you reject and abandon these evils. Contemplate all people and think of them intimately as your own father and mother, hoping that all will attain bliss, and that if they do not attain bliss, you will strive to lead them to attain tranquil bliss. How, then, could you arouse enmity toward them? When you contemplate in this way, the thoughts of anger will cease, and you will enter meditative concentration with a peaceful mind.

If the impediments of drowsiness are many, you should strive diligently to stimulate your body and mind. You should resist intently, ponder the phenomenal features (of drowsiness), and discriminate and choose between good and bad phenomena, so that you are not led to acquire the impediments of drowsiness. Again, you should choose and select between good and bad thoughts, so that you are led to arouse joy in the Dharma. When your thoughts are clear and pure, the impediments of drowsiness will be removed spontaneously. You should not forfeit bliss in the present and future through drowsiness and sleep. If you drift aimlessly from life to death without reaping even one (good) thing, this (drifting) is like the person who enters a mountain of treasures but returns empty-handed. This should be deeply deplored. You should control your mind well and skillfully safeguard it, using a staff (to keep you awake), a ball of threads [on your head to maintain concentration], a (conch) shell [to wake you up], stretching your feet, (meditating all night while) the stars are out, and washing (the face) with (cold) water. If you are restless and dissipated, you should utilize (the method of) counting your breaths. Why is this so? These impediments are exceedingly fine, and you are not aware of them when they come, so you first know of them only after (they have been around for) a long time. When you use (the method of meditating by) counting your breaths, if the counting is completed or if you forget in the middle, then you know that you have lost your concentration. Then you should be aware again of counting. When the counting is 325

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perfected, then distracted thoughts will have been overcome. If this cannot be controlled, then you will sustain these impediments until your death. If you embrace the three kinds of doubt, you should think as follows: [first, concerning doubt regarding yourself,] "My body is like a rich but blind baby. It is endowed with the unsurpassed treasure of the Dharma body but is blinded by passionate afflictions, and I have not yet opened my eyes to the path. I should cultivate and practice (the path), or in the end I cannot discard (this doubt). Again, the proper conditions (to practicing the path as a human being) are not constituted for immeasurable eons. Why should I doubt myself and lose this timely opportunity? It is difficult to obtain (birth in) a human body, and difficult to arouse a mind that is in awe [of the Buddha and Dharma]. I should not be deluded by doubt and thus destroy and damage myself."

If you doubt your teacher (you should think to yourself), "I, now, am without wisdom. Superior sages and great people have all sought the Dharma teachings without being attached to the person (who taught the Dharma)." The [Great] Sage of the Himalayas [the Buddha in a former life] followed a rākṣasa demon in seeking verses (on the Dharma teachings), and Indra venerated a herder of cattle [for his wise verses on the transiency of life]. The Great Treatise says, "Do not throw away the gold because it is in a smelly bag…arrogance is like a tall mountain on which rain does not remain (on the heights)." Humility is like the rivers and the ocean; (the waters of) all rivers gather into (the sea). We should respect [even evil teachers] for the sake of the Dharma. It says in the Sutra on the Samādhi of Mañjuśrī: If you look at the characteristics of people, (you will see that) their characteristics are not uniform. Wisdom like that of the Tathāgata is uniform for all people. Śāriputra said, "From now on, I will not (judge people by their external characteristics and) say that this person will be reborn in samsara and that person will enter nirvana."

This is the meaning here. You should constantly arouse honor and respect toward the tathāgatas of the past, present, and future. Your teachers are future buddhas; how can you arouse doubt (concerning them)?

If you have doubt concerning the Dharma teachings, that means that you have not yet opened the Dharma eye and have not yet discriminated between 326