Golden Light Sutra Commentary, Volume 3

Sutras Expounded by Master Zhiyi of Tiantai, Sui Dynasty

Recorded by Disciple Guanding

Chapter on Repentance

Many Mahayana sutras discuss repentance in various sections, but this sutra focuses entirely on repentance as its main theme. First, let us explain the term. "Chan" (repentance) means to submit, and "Hui" (regret) means to humble oneself. It is like when an ordinary person offends the king, they humble themselves, submit, and dare not disobey. Not resisting is humility, and submitting is repentance. Practitioners are the same: they humble themselves at the feet of the Three Jewels, align with the true principles, and dare not act wrongly—this is called repentance.

Furthermore, "Chan" refers to virtuous actions, while "Hui" refers to unwholesome actions. Unwholesome actions must be regretted and abandoned, while virtuous actions must be aspired to and upheld. Combining the discarding of the bad and the embracing of the good, it is called repentance.

Also, "Chan" means cultivating for the future, while "Hui" means correcting the past. One feels shame and remorse for the unwholesome actions committed in the past—this is called regret. One vows to diligently cultivate all the wholesome actions that were neglected in the past, starting from today—this is called repentance. Abandoning the past and seeking the future is called repentance.

Moreover, "Chan" means openly confessing one's faults and revealing one's mistakes without concealment, while "Hui" means cutting off the continuity of such thoughts, feeling aversion, and letting go. By abandoning both the actions and the mindset that leads to them, it is called repentance.

Additionally, "Chan" is shame, and "Hui" is remorse. Shame is felt before the heavens, and remorse is felt before people. People see the obvious, while the heavens see the hidden. Whether obvious or subtle, both are unwholesome, so it is called repentance.

Furthermore, people refer to the virtuous, and heavens refer to the sages. Failing to reach the level of the virtuous and sages, one repents. Also, both the virtuous and sages are people, while the heavens represent the ultimate truth. The ultimate truth is principle, and the virtuous and sages are its manifestation. Failing to align with both principle and manifestation, one repents.

Moreover, one feels shame before the sages of the three vehicles and remorse before the virtuous of the three vehicles. Failing to reach the level of these heavenly beings and people, it is called shame and remorse, which is repentance.

Also, the virtuous and sages of the three vehicles are still people, while the ultimate truth is the heavens. Based on this distinction between people and heavens, it is called shame and remorse, which is repentance.

Furthermore, the virtuous and sages of the three vehicles are not yet the virtuous of the bodhisattva path, let alone the sages of the bodhisattva path. Now, feeling shame and remorse before the virtuous of the thirty minds and the sages of the ten grounds, it is called shame, remorse, and repentance.

In summary, all these virtuous and sages are people, while the ultimate truth is called the heavens. Based on this distinction between people and heavens, it is called shame and remorse, which is repentance.

Moreover, from the thirty minds onward, one is considered a sage, while the ten faiths are considered the virtuous. Based on this distinction between the virtuous and sages, it is called shame, remorse, and repentance.

In summary, all these virtuous and sages are called people, while the ultimate truth is called the heavens. Based on this distinction between people and heavens, it is called shame, remorse, and repentance.

These are the ten explanations of the term.

Next, clarifying the place of repentance. The *Great Sutra* says in King Ajatashatru's verse: "Harsh words and gentle speech, all return to the supreme meaning. Therefore, today I take refuge in the World-Honored One." Also, in the *Brahma Conduct Chapter* it states: "In the past, you and I did not perceive the Four Noble Truths, thus we long wandered in the great ocean of birth and death. If one can perceive the Four Truths, then birth and death are severed. Once birth and death are exhausted, one no longer experiences any conditioned existence." The *Lotus Sutra* says: "Dwelling in the place of forbearance, one neither acts nor discriminates." And also: "The treasure place is near, you may advance. Then the phantom city vanishes, and you arrive at the treasure land." This sutra states: "I shall be the place of refuge for them." The place of refuge is the profound and immeasurable nature of reality. The nature of reality is precisely the truth principle; the truth principle is precisely the wondrous realm. The secret treasury of the tranquil extinction and true suchness that all Buddhas take as their teacher, in which all sages of the ten directions abide securely. If one attains its essence, with the essence established, the path arises; if one does not attain this place, one stumbles even on level ground. Like a blind person entering a thorny forest, every movement is hindered. For this reason, one must recognize the place of repentance. Therefore, the *Samantabhadra Contemplation Sutra* says: "Sitting upright, contemplate true reality; all offenses are like frost and dew, the sun of wisdom can dispel them. My mind is inherently empty, offense and merit have no master—this is called great repentance, this is called adorned repentance, this is called repentance without the mark of offense." "Without the mark of offense"—this takes emptiness as the place. "Adorned repentance"—takes conventional truth as the place. "Great repentance"—takes the Middle Way as the place. If these three are distinguished, this is discussing the place in a sequential manner. Being one yet three, three yet one—this is the perfect and wondrous repentance, the repentance practiced by all great bodhisattvas cultivating the Buddha Dharma. If one recognizes this Dharma and repents accordingly, it is the most wondrous, supreme place of repentance. The *Great Sutra* says: "It is like someone bathing in the great ocean; you should know this person has already used the waters of all rivers." The *Great Perfection of Wisdom Sutra* says: "It is like a debtor who takes refuge with a king; the creditors instead offer provisions—how dare they come seeking repayment?" A text states: "Like grass on a wall—it is not that its stem and leaves can grow tall and long, but rather the place it relies upon." If practitioners take the nature of reality as the place of repentance, it surpasses all other places. If practitioners understand this meaning, they should first seek and recognize the principle of the nature of reality as the place of repentance.

Now, let's clarify the method of repentance. The Dharma is of two kinds: the primary method and the supporting method.

The primary method is the wisdom that contemplates the nature of reality. Since the nature of reality is eternal, this contemplation is also eternal. Because the nature of reality is blissful, true self, and pure, the contemplative wisdom is likewise. As the nature of reality is inconceivable, profoundly subtle, unsurpassed, and without equal, so too is the contemplative wisdom. When the object of contemplation and the wisdom become one, indistinguishable—the object as wisdom, wisdom as the object—this is called "suchness without difference." The sutra says, "Speaking of wisdom and the place of wisdom, both are called prajna. Speaking of wisdom and the place of wisdom, both are called true reality." Speaking is not speaking, not speaking is speaking; speaking and not speaking are not two, not separate. With this contemplative wisdom, all phenomena are seen in the same way. Thus, it is said that Vairocana pervades all places. Whether walking or standing, in light or in darkness, one never fails to see the Buddha, the World-Honored One. All that the six senses encounter is none other than the Buddha-Dharma. Just as Jivaka could pick any herb and it would become medicine, universally healing illnesses; just as Śrīmāna could hold any pebble and it would turn into a jewel; just as Aniruddha could fill an empty vessel with sweet dew—in this way, the sin contemplated is no longer sin; sin is true reality. The merit contemplated is no longer merit; merit is true reality. Everything is purely true reality. This is called the great repentance.

As for the supporting method of repentance: if one purely uses the primary repentance, the supporting method is unnecessary. But if the primary path is dim and unclear, one cultivates the supporting method to assist it. This is like using lye, soap beans, or soap pods to assist clear water. Briefly stated, it involves diligently applying body, speech, and mind as supports. The body means prostrating and circumambulating; speech means reciting and chanting; mind means diligent contemplation. These help open the gate, like using oars and poles to assist a boat going with the current and wind—it moves swiftly. This briefly explains the primary and supporting methods.

Regarding the position of repentance, if one takes a narrow view, one might think that only base and defiled ordinary beings need to repent, while those who are already pure and free from defilement have no need for it. This is not correct. Therefore, in the new version of the "Chapter on the Extinction of Karmic Obstacles," it is said: A person receives a body from their parents, is carried in the womb for ten months, nurtured for three years, and cared for with deep affection before they can raise their head and grow hair. They are taught manners and numbers, and only then do they begin to understand how to be a person. How could they suddenly turn against kindness and righteousness, committing acts of killing and rebellion? Though heaven is vast, it will not cover such a person; though earth is thick, it will not bear such a person. When such a person's life ends, they will fall straight into hell. Such grave offenses must be repented to eliminate karmic obstacles.

The Buddha is the teacher of humans and gods. As a teacher, he is strict, and his Way is revered. If one violates his teachings, the offense is immense. How can one transgress the primary precepts or later assemblies? To do so is to deceive the Buddha, betray one's own heart, and also betray the three teachers and the sevenfold assembly. Such a person is like a corpse in the ocean of the Buddha or rotting flesh in a garden of flowers. Those who commit these four grave offenses must repent to eliminate karmic obstacles.

Those with much anger fall as snakes and vipers; those with much desire fall as pigeons and doves; those with much ignorance fall as lice and ants; those with much arrogance fall as birds; those with much deceit fall as asuras; those outwardly stingy fall as hungry ghosts. Hungry ghosts are constantly hungry and thirsty; animals harm each other; asuras are full of fear. Merely hearing the names of these four evil paths is unbearable, let alone experiencing them. One must repent to eliminate karmic obstacles.

Among humans, there are eight sufferings. Even one is hard to endure, let alone all eight intersecting. One should repent to eliminate karmic obstacles.

In the heavens, there are the five signs of decay and the sufferings of hell. In the form realm, gods cannot quickly enter meditative concentration and suffer from unfulfilled desires. In the formless realm, gods suffer from the four mental afflictions. The three realms are a cage, a den of birth and death. One must repent to eliminate karmic obstacles.

Even if monastics wish to cultivate the Way, their minds are obstructed by the five hindrances and cannot settle. Their minds are confused by the four perverted views and cannot enter the four foundations of mindfulness. They too must repent to eliminate karmic obstacles.

The foundations of mindfulness counteract those four perversions. If one does not diligently cut off the two evils or diligently cultivate the two virtues, one cannot enter the four bases of spiritual power. If the warmth of wisdom does not arise, one must also repent.

If the five faculties do not arise, joy may regress. Even if the faculties arise, they may lack strength. Even with strength, they may not yet approach suchness. Within these four wholesome roots, one must repent to eliminate karmic obstacles.

Even when the patience with suffering arises and one does not fall into the three wretched paths, one must still undergo seven successive births in the desire realm. One birth is already suffering, let alone seven. Even if one cuts off the five lower fetters of the desire realm to the sixth degree, the remaining three degrees remain, so one should repent. Even if one cuts off the five lower fetters to the eighth degree, with one degree remaining; even if one cuts off the fetters of the form realm, with the formless portion remaining—one must still repent.

Even upon entering the Nirvana with residue, the karmic body remains. For example, Shariputra had wind-heat ailments, and Pilindavatsa had eye pain. Wishing to abandon the Nirvana with residue and enter the Nirvana without residue, one must still repent.

Even if one cuts off all the primary afflictions of the three realms, habitual tendencies still remain. One must still repent. The same applies to Pratyekabuddhas; they too must repent.

In the stage of dry wisdom, one has not yet been moistened by the water of truth, hence it is called dry wisdom. In the stage of nature, one has not yet seen the truth. In the stage of the eighth person and the stage of seeing the truth, love and delusion still remain. In the stage of diminishing afflictions, one may still lack spiritual powers and be reborn in the desire realm. In the stage of freedom from desire, afflictions of the higher realms still remain. In the stage of the accomplished, one cannot yet eliminate habitual tendencies. In the stage of the Pratyekabuddha, one can only perform spiritual powers but cannot comprehend words. In the stage of the Bodhisattva, one has not yet reached the ultimate. In all such stages, one must repent to eliminate karmic obstacles.

The ten stages of faith involve faith but cannot yet accord with principle. The ten abidings enter partial truth. The ten practices engage in activities but cannot yet enter the middle way. The ten dedications cultivate the middle way but cannot yet realize it. The ten grounds realize the middle way, but each ground has its obstructions. One has not exhausted learning and has not attained non-learning. One must repent to eliminate karmic obstacles.

Furthermore, although the ten stages of faith involve the perfect cultivation of the three wisdoms, they are only the expedient means of dhāraṇī. From the ten abidings up to the stage of equal enlightenment, it is like the moon on the fourteenth day, not the full moon on the fifteenth. The circle is not yet complete; the light is not yet full; darkness is not yet entirely dispelled. One must repent to eliminate karmic obstacles.

Up to this point, it should be understood that the position of repentance is vast and its meaning extremely broad. How can one say it is limited only to ordinary beings? Therefore, the *Sutra of Fifty Contemplations* states that repentance extends all the way to equal enlightenment. This is its meaning.

If a person hears of such repentance, the merit is not small. Thus, the text says: "It is not by cultivating merit under one, five, or ten Buddhas that one hears this repentance, but by cultivating merit under immeasurable hundreds of thousands of Buddhas that one hears this repentance." Speaking of its flower reward, wherever one is, one will always be respected by kings, ministers, and great officials. Speaking of its fruit reward, one will always be mutually respected by all Buddhas of the ten directions. Merely hearing of this repentance yields such merit, let alone practicing it accordingly.

Having heard the meaning of repentance, this Dharma arises from the sutras, and these sutras come from the Buddha's teaching. Therefore, one should repay this kindness and take refuge in all Buddhas.

(And so on.)

The term "repentance" is explained according to its characters. "Chan" means to reflect. It is to openly disclose and express one's three karmas (body, speech, and mind), not daring to conceal or hide, allowing others to fully reflect upon them. The face blushes and the mouth tightens; the heart is crushed and the will subdued. The body, being reflected upon, causes the face to blush; the mouth, being reflected upon, causes the lips to tighten; the heart, being reflected upon, causes the will to be subdued. Hence, "chan" means to reflect.

"Hui" means to abandon. Within, one harbors shame and remorse for having created various wrongs. Repenting of bodily actions leads to abandoning the three [evil bodily actions]; repenting of verbal actions leads to abandoning the four [evil verbal actions]; repenting of mental actions leads to abandoning the ten [evil mental actions]. Hence, "hui" means to abandon.

From the perspective of Dharma gates, repentance is called shame and conscience. Shame and conscience are wholesome dharmas. Also, not doing evil oneself and not teaching others to do evil, and so on in various explanations.

There are three types of repentance: 1) repentance by performing rituals, 2) repentance by seeking signs, and 3) repentance of non-arising. These three are common to both the Great and Small Vehicles.

In the Small Vehicle, repentance by performing rituals is as in the Vinaya: confessing and undertaking the practice before twenty monks for the mānatta discipline, or performing rituals for half a month, or confessing before one, or reproaching one's own mind. As long as the ritual is properly performed and does not obstruct the Sangha's affairs, one is purified. In the Āgamas, there is also repentance by seeking signs. For example, one who has committed sexual misconduct visualizes a poisonous snake's mouth. When this contemplation succeeds, the sexual offense is extinguished. There is also repentance by contemplating emptiness, which is simply true emptiness.

In the Great Vehicle, there is also repentance by performing rituals. For example, for eight hundred days, as in the practice of the Akashagarbha Bodhisattva involving cleaning latrines; or for ninety days, as in the Pratyutpanna Samadhi; or for forty-nine days, as in the Great Compassion Repentance; or for twenty-one days, as in the Lotus Sutra; or for seven days, as in the Vaipulya sutras. Using ash-water and beans to cleanse the body, abstaining from pungent foods and alcohol, cultivating shame and diligence, reciting and circumambulating a set number of times—all these fall under repentance by performing rituals.

Repentance by seeking signs is, for example, as in the Vaipulya sutras seeking the twelve dream kings, or in the Bodhisattva Precepts seeing flower light and a touch on the crown, or in the Akashagarbha Sutra hearing a voice and a seal on the arm. When the sign arises, the offense is extinguished. Although not explicitly about performing rituals, it also involves practical application.

Repentance of non-arising is, as in the *Samantabhadra Contemplation Sutra*: "Sitting upright and contemplating true reality is like the sun shining on frost and dew." Contemplating emptiness and realizing the principle of signlessness is the supreme method. Although not explicitly involving ritual forms, it encompasses the previous two types of repentance.

When repentance by performing rituals is accomplished, the transgression against the precept (the "non-action" offense) is extinguished, but the inherent nature of the offense remains. For example, if one commits killing and the ritual repentance is accomplished, the transgression against the precept is removed, but the debt of a life remains. This is its meaning.

Repentance by seeking signs can extinguish the inherent nature of the offense. When the inherent offense is removed, the transgression against the precept is also removed. It is like cutting a tree: the branches and leaves wither, but the root is not yet removed, so it regrows as before.

Repentance of non-arising can extinguish ignorance. It is like overturning the great earth: roots, branches, and leaves are all completely destroyed without remainder.

Furthermore, repentance by performing rituals extinguishes offenses against precepts (the highest offenses). Repentance by seeking signs extinguishes offenses against meditative concentration. Repentance of non-arising extinguishes offenses against wisdom.

Also, repentance by performing rituals extinguishes the retribution obstacles of the three evil paths. Repentance by seeking signs extinguishes the retribution obstacles of the human path. Repentance of non-arising extinguishes the retribution obstacles of the three realms with outflows.

Also, repentance by performing rituals extinguishes the karmic obstacles of the three evil paths. Repentance by seeking signs extinguishes the karmic obstacles of the human path. Repentance of non-arising extinguishes the karmic obstacles of the three realms with outflows.

Also, repentance by performing rituals extinguishes the afflictions of fear and worry; it also breaks afflictions. Repentance by seeking signs extinguishes the afflictions of the four dwellings. Repentance of non-arising extinguishes the afflictions of ignorance.

Also, the three types of repentance together remove retribution obstacles. Repentance by seeking signs removes karmic obstacles. Repentance of non-arising removes affliction obstacles.

Also, repentance by performing rituals is like taking ginger and cinnamon: it cures the illness but cannot nourish the body. Similarly, it extinguishes offenses but cannot generate goodness. Repentance by seeking signs is like taking the five minerals: the illness is cured and the body is replenished, but one cannot attain the Way. Repentance of non-arising is like taking the five fungi: the illness is eliminated, the body becomes light, one ascends as an immortal and attains the Way.

There are many such distinctions, and practitioners should understand them.

The present text contains the three great vehicle repentances. Wearing clean clothes, concentrating on listening to this sutra, and purifying the mind morning and evening for seven days and seven nights, etc., constitute repentance by performing rituals. In one's seat, seeing Maitreya, Manjushri, and Samantabhadra constitutes repentance by seeking signs. Contemplating the abode of the five aggregates as utterly empty, fundamentally unarisen and uncombined, constitutes repentance of non-arising.

These three intentions are clearly present. Therefore, they can extinguish all evils, cleanse the five obstacles, and manifest the power and function of the sutra.

From this section onward, the text clarifies the power and function of the sutra. The current section focuses on repentance, cutting off evil, and relieving suffering through dreams at night and teachings by day. The following section emphasizes praising past vows, cultivating goodness, and bringing joy. These two aspects complement each other.

This section is divided into two parts: first, what is seen and heard in a dream; second, what is recounted upon waking. The dream itself has two parts: one, seeing the golden drum; two, hearing the sound of the drum being struck. Seeing the drum further divides into three: first, directly seeing the drum; second, seeing the light of the drum; third, seeing the Buddha within the light.

The dream represents entering the samadhi of dreams. Entering contemplation is like dreaming; emerging from contemplation is like awakening. In contemplation, the mind becomes still and can perceive the nature of reality (dharmata), which is the golden drum. The golden drum’s essence is perfectly round, empty, and resonant. The roundness represents the Dharmakaya (Truth Body), the emptiness represents Prajñā (Wisdom), and the resonance represents Vimokṣa (Liberation).

"Superb" signifies profound and supreme meaning. "Great" signifies vast and immeasurable meaning. This aligns with the earlier passage about roaming in the immeasurable and profound nature of reality. "Superb and great" briefly describes the drum's essence. In detail, one should speak of the superb greatness of roundness, the superb greatness of emptiness, and the superb greatness of resonance. The drum’s essence encompasses these three aspects, all of which are profoundly deep and immeasurable. This is the Dharmakaya witnessed in the dream—contemplating one but perceiving the three Buddhas.

From "its light universally illuminates..." is the second part: seeing the drum's light. The light is wisdom. Aligning with this nature of reality leads to the attainment of great fruition. Wisdom merges with the essence. The essence is round, superb, and great; the light of roundness is also superb and great. The essence is empty, superb, and great; the light of emptiness is also superb and great. The essence is resonant, superb, and great; the light of resonance is also superb and great. Why? Because this body shares the same essence and intent with all Buddhas. This is the Sambhogakaya (Enjoyment Body) Buddha witnessed in the dream—one Buddha manifesting as three.

From "further, within the light, seeing the Buddhas of the ten directions..." is the third part: seeing the various Buddhas within the light. The light emanates from the drum, illuminating everywhere. Function arises from essence, responding throughout the Dharma realm, engaging with beings according to their conditions. The lapis lazuli seat represents the principle upon which it rests. The Buddha seated upon it signifies wisdom corresponding to the nature of reality. The great assembly surrounding it represents the beings who are the objects of response. This is the Nirmāṇakaya (Manifestation Body) Buddha witnessed in the dream—discussing three based on one.

Witnessing these three Buddhas is to witness the Three Bodies and the Three Virtues. Various sets of threefold Dharma gates are established from this for teaching purposes, which is called the "Golden Light Sutra."

From the phrase "seeing a person" onward is the second dream of seeing a drum being struck. The text is divided into three parts: first, seeing the drum struck; second, the great sound emerging; third, the teachings explained by the sound. The drum is the Dharma Body; striking it is the skillful means; the Brahmin is pure conduct, resembling one who is near the truth. Those near the truth use the pure wisdom of approximate understanding to harmonize with the Dharma Body; corresponding with the nectar, it extinguishes suffering and gives rise to joy. The drum is the Dharma Body; the drumstick and drum together are the Reward Body; the act of striking and producing sound is the Response Body; the teachings explained by the sound are the great function of the Dharma Realm, arising to teach and benefit sentient beings.

From "At that time, the Bodhisattva Faith and Vision" onward is the second part, after awakening, describing what was seen and heard. The text is divided into four parts: first, going to the Buddha's place; second, going together with conditions; third, expressing reverence; fourth, recounting the dream. The dreamer enters the Dharma gate as if in a night dream; emerging from the Dharma gate is like passing from night to dawn. Furthermore, because the obstructions of the thirty minds have not yet been removed, it is like a dream; ascending to the Grounds and cutting off afflictions is like passing from night to dawn. In terms of contemplative understanding: the three bodies contemplated during the stage of contemplative practice are like a dream; the three bodies contemplated during the stage of partial truth are like dawn. Leaving the city of Rājagṛha represents leaving the causal stage. Going to Vulture Peak represents heading toward the fruition ground. Expressing reverence has three aspects: bowing with the head is bodily reverence; gazing upward is mental reverence; recounting the dream is verbal reverence. Bowing with the head: Bodhisattvas dwell in the cause, with faith as the foremost virtue; Buddhas are in the fruition, with compassion as the humble virtue. Thus, the noble reveres the humble.

From "Because in the dream" onward is the fourth part, recounting the dream. From here onward, there are a total of one hundred and sixty-two lines of verses, divided into two parts: the first four and a half lines generally explain the dream; the remaining one hundred and fifty-seven and a half lines specifically explain the dream. The general explanation is further divided into two: the first three and a half lines explain seeing the golden drum; the last one line explains seeing the drum struck. Seeing the drum is again divided into three: the first line sees the drum's form; the next line sees the drum's radiance; the next line and a half sees the Buddhas within the light, which corresponds to the three-body meaning in the prose section, entering the contemplation of the contemplated object. The next line, seeing the drum struck, is oneself witnessing the opportunity of contemplative wisdom, striking the realm of the Dharma Body. The emergence of the great sound, as explained above, is oneself witnessing the union of object and wisdom, capable of bringing much benefit.

From "This great golden drum" onward, the one hundred and fifty-seven and a half lines of verses specifically explain the dream events. The text is divided into two parts: first, from "This great golden drum" to "all can be eliminated," twenty-one lines and three phrases, explaining the golden drum's power to eliminate evil and generate good. Second, from "All sufferings, with no reliance, no refuge" onward, one hundred and thirty-five lines and three phrases, properly explaining the method of teaching and repentance.

Regarding the ability to eliminate evil and generate good, the text is divided into six parts: first, three lines eliminating the suffering of worldly cause and effect; second, three lines generating the joy of supramundane cause and effect; third, four lines enabling sentient beings to possess both self-practice and teaching others; fourth, four lines able to eliminate sentient beings' retribution obstructions and also manifest the power of past-life recollection; fifth, four lines enabling sentient beings to attain various Dharma gates, first attaining few, later attaining many, etc.; sixth, three lines and three phrases able to break sentient beings' eight difficulties of cyclic existence. Explaining these six meanings, all proceed gradually from the three lower realms up to humans, gods, the Two Vehicles, Bodhisattvas, etc., each having the power to break evil and generate good.

From "All sufferings, with no reliance, no refuge" onward, one hundred and thirty-five lines and three phrases, is the second part explaining the method of teaching and repentance. The text is divided into five parts: first, from "All sufferings" onward, nineteen lines and one phrase, teaching to confess faults and repent. Second, from "I shall make offerings" onward, thirty-five lines, explaining making offerings to all Buddhas, self-practice and teaching others to cultivate repentance. Third, from "All World-Honored Buddhas, whom I rely upon" onward, twenty-one lines, explaining praising and cultivating repentance. Fourth, from "Due to the causes and conditions of my good karma" onward, fifty-one and a half lines, explaining making vows and cultivating repentance. Fifth, from "If there are those who respectfully salute and praise the Ten Powers" onward, nine lines, concluding the repentance.

The arising of these five intentions: simply because sentient beings, perverted and inverted, obstruct the principle and do not recognize the Dharma Nature; ignorant and deluded, obstruct understanding and do not recognize cause and effect; evil karma obstructs practice and does not recognize good dharmas. The sages, out of compassion, because of the great being's dream, show them repentance, show them the principle, show them cause and effect, show them good practice; therefore, they discuss self-repentance. Deeply indebted to the Buddha's kindness, they therefore extend offerings. Offerings do not exhaust their sincerity, therefore they sing praises. Offerings are practice; vows are needed to direct it. Practice and vows being complete, they conclude with praise.

The text on self-repentance is divided into three parts: first, one line and one phrase, explaining the Dharma Body as the place of reliance; next, two lines, requesting the Buddha's protection; next, sixteen lines, properly explaining repentance. The Dharma Body possesses three virtues, which are the Three Jewels in one essence: Dharma Nature is the Dharma Jewel; quiescent yet constantly illuminating is the Buddha Jewel; pervading all places is the Sangha Jewel. Although ordinary people and those of the Two Vehicles do not know it, they also do not go beyond the Dharma Nature. In summary, all Bodhisattvas always take this as their refuge; relying on this, the foundation is established and the path arises. Although the internal foundation is established, without the external Buddha's empowerment, accomplishment is not attained. If one receives protection, cutting off evil and generating good can be accomplished in a short time. Like sprouts receiving rain, they flourish luxuriantly; therefore, one requests the Buddha. Since internal and external conditions are complete, one properly needs to repent.

The proper repentance text is divided into two parts: first, three phrases, generally explaining repentance; later, fifteen lines and one phrase, specifically explaining repentance. General repentance: generally repenting the three obstructions. The root: afflictions are the root of the two obstructions. Evil: retribution obstruction. Unwholesome: karma obstruction. The three obstructions obstruct the three bodies, the three Buddhas, the three Jewels. If the three obstructions are transformed, all three Dharma gates become clear; therefore, general repentance.

Specific repentance: specifically repenting the three obstructions. The text is divided into three parts: first, one line and one phrase, repenting affliction obstruction; next, one line, repenting retribution obstruction; next, thirteen lines, repenting karma obstruction. "Before all the Ten Powers": properly repenting affliction obstruction. Isolated ignorance, delusion and inversion are extremely severe, not recognizing the Dharma Body Buddha. The Dharma Body Buddha pervades all places; deluded and dark, not knowing, one publicly creates many offenses before the Buddha, like cattle and sheep not recognizing the Son of Heaven, like birds not recognizing a statue, creating faults before it. Ignorant, not recognizing the Dharma Body, is also like this. "Parents' kindness": expedient means is the father, wisdom is the mother; these two Dharma gates can give birth to the Dharma Body. Not recognizing them is not knowing the Reward Buddha. "Not understanding wholesome dharmas": wholesome dharmas are practices that aid the path, able to support wisdom and manifest the principle. Not understanding them is not recognizing the Response Buddha. Not knowing any of the three Buddhas, is this not the fault of ignorance? This specifically repents affliction obstruction.

From "Self-reliant on lineage" onward, specifically repenting retribution obstruction. Briefly stated, there are three kinds: first, arrogant toward others because of lineage; second, neglecting things because of wealth; third, oppressing others because of youthful vigor. Although retribution has these three, one should not indulge oneself. If one indulges, this retribution becomes an obstructive matter. Now further explaining in terms of Dharma gates: monastics take wisdom as lineage, concentration as wealth, precepts as youth. Being attached to these three dharmas, esteeming oneself and belittling others, is called attachment to dharmas, not seeking the Dharma. The *Lotus Sutra* says, "You are young and vigorous, I am old and decrepit": ordinary people take the flourishing of the five aggregates as vigor; those of the Two Vehicles and the Common Teaching take emerging from existence into emptiness as vigor; Bodhisattvas of the Separate Teaching take the Dharma Eye surpassing the Wisdom Eye as vigor. Clinging to these various dharmas is entirely relying on strength to oppress the weak, forming retribution obstruction; all must be repented.

From "The mind thinking unwholesome" onward, thirteen lines, specifically repenting karma obstruction. The text is divided into twelve parts: first, one line, repenting creating evil karma through mind and speech, also teaching others to do evil. "From body, speech, mind" is creating evil oneself. Second, one line, repenting creating evil karma through internal and external conditions. Third, one line, repenting creating evil karma through the condition of the five desires. Fourth, one line, repenting creating evil karma through believing and accepting false teachers. Fifth, one line, repenting creating evil karma through following evil masters. Sixth, one line, repenting creating evil karma driven by craving. Seventh, two lines, repenting creating evil karma for the sake of food, clothing, and women. Eighth, one line, repenting creating evil karma in the field of respect during the Buddha's time. Ninth, one line, repenting creating evil karma in the field of respect when there is no Buddha. Tenth, two phrases, repenting creating evil karma regarding the true Dharma. Eleventh, one line, repenting creating evil karma in the field of kindness. Twelfth, one line and a half, repenting creating evil karma in all places. The causes and conditions for creating karma are many, cannot be fully listed; therefore, repent them generally. If one wishes to explain in detail, starting from the human path, the practices of the Two Vehicles, the Common and Separate Teachings, Bodhisattvas, etc., each can be done; by analogy, it should be understandable. Therefore, the *Sutra of Fifty Contemplations* says, "Up to the level of Equal Enlightenment, all must repent," which is this meaning.

From "I now make offerings" onward, thirty-five lines, explaining making offerings to all Buddhas. The reason for making offerings: originally I was ignorant and blind, shown repentance; this kindness is deep and heavy, therefore I raise offerings. The text is divided into two parts: first, one line, explaining material offerings; later, thirty-four lines, explaining Dharma offerings. Dharma offerings are divided into two: first, eight and a half lines, explaining Dharma offerings of teaching others. Following the Tathāgata's Dharma gate of compassion, benefiting and helping sentient beings, is teaching others to cultivate Dharma offerings. Later, twenty-five and a half lines, explaining self-practice Dharma offerings. Following the Tathāgata's Dharma gate of wisdom, cultivating the merits of the Ten Grounds, is self-practice cultivating Dharma offerings. Among all offerings, Dharma offerings are the foremost. Material offerings and Dharma offerings, practice and principle, self and others, are all fully complete.

Dharma offerings of teaching others, the text is divided into two parts: first, four lines, teaching others to cause them to practice; later, four and a half lines, teaching others to cause them to cultivate repentance. First, causing them to practice: I myself practice the Ten Grounds as Dharma offerings; now I also teach people to cause Dharma offerings. It is like one lamp lighting a hundred thousand lamps; those in darkness all become bright, the brightness ultimately does not exhaust. The meaning has four aspects: first, explaining the beginning of teaching, using great compassion to pull out suffering; next, encouraging the true cause, the practice of the Ten Grounds; next, encouraging the true fruition, great enlightenment of Bodhi; next, encouraging diligence, urging them to quickly accomplish. Because sentient beings are equal, their natures and desires are also equal; skillfully liberating one, many are likewise. Not counting toil, accumulating practice and merit, accomplishing the great enlightenment is the fulfillment of wisdom virtue. Exhausting all suffering is the fulfillment of cutting-off virtue. The text is clear by itself, not needing much explanation. In terms of mind contemplation: regulating one thought-mind, causing true brightness to arise, spontaneously accomplishing the true fruition. Regulating all mental factors is also like this; "the disciple's many dusts and toils, follow the intention's turning," is this meaning.

Next, four and a half lines, teaching others to cause them to cultivate repentance: I received the Buddha's teaching on repentance, and in turn use repentance to teach others, repeatedly lighting endless lamps, teaching endlessly. The text has three meanings: first, wishing to explain repentance; next, properly explaining repentance; third, having explained repentance. "A thousand kalpas": using a large number to show the great power of repentance. For example, an evil person creates a mountain of offenses, able to save from a king's calamity, still divides half the kingdom to repay, how could one still ask about former faults? Explaining that creating rebellion for a thousand kalpas, although again heavy and thick, able to save the king of Dharma Nature, from within the Tathāgatagarbha manifesting and accomplishing the Dharma Body: great enlightenment becomes clear, transcending and ascending freely, how could one still be bound by the five uninterrupted offenses?

From "I shall settle and abide" onward, twenty-five and a half lines, self-practice Dharma offerings. The text is divided into two parts: first, five lines self-practice; later, twenty lines and a half self-repentance. Previously, self-repentance was finished; now, why repeat? It is like a goldsmith, from initial learning until white-haired, alternately burning and striking, only ceasing when the vessel is completed. Practice is like wisdom burning; repentance is like cutting-off striking; wisdom and cutting-off reach the extreme then stop; repeating is not wrong. The former is the self-practice gate; this is the Dharma offering gate; they are different.

Self-practice is again divided into three: first, one phrase marking the section, "I shall settle and abide"; next, cultivating the cause, the Ten Grounds; next, accomplishing the fruition, Bodhi. "Jewels": the cause of the Ten Grounds is precious, the various grounds are jewels. "Feet and legs": the Ten Grounds are the foundation for the fruition household, therefore called feet and legs. Furthermore, the ten perfections are the feet and legs of the Ten Grounds. Regarding other merits, it is not that they are not cultivated; according to ability and share, precisely taking generosity as the foot of the First Ground. If the foot of generosity is full, one enters the First Ground, up to the foot of wisdom perfection being full, one enters the Tenth Ground; therefore, the ten perfections are the feet and legs of the Ten Grounds. Within the fruition, there is generally explaining the fruition's fullness and specifically explaining the fruition's fullness; in the text it is knowable. "Merit and radiance": are the two kinds of adornments on the fruition. "Causing sentient beings to cross the sea": is the turning of the Dharma wheel on the fruition.

From "All World-Honored Buddhas" onward, twenty lines and a half, explaining self-repentance. The text is divided into two parts: first, one line requesting the Buddha; later, nineteen lines and a half explaining repentance. The text is divided into five parts: first, four and a half lines repenting retribution obstruction; next, one and a half lines repenting affliction obstruction; next, six lines repenting karma obstruction; next, two lines explaining dedication; next, five and a half lines repenting the two difficulties of good and evil.

Regarding retribution obstruction, the text is again divided into two: first, two and a half lines presenting the characteristics of retribution obstruction; next, two lines requesting elimination. "A hundred kalpas": the time of receiving retribution. Within time receiving a body, the body is retribution. Retribution has actions, actions are obstruction. Poverty, hardship, and suffering: the dependent retribution is not complete, also retribution obstruction. "Worry, heat, fear, and dread": because poverty oppresses externally, therefore fear and dread internally burn; all are retribution obstruction. "The many evils done": are the sufferings of the aggregates of formation and conception. "Poverty, hardship, and suffering": are the suffering of the form aggregate. "Worry, heat, fear, dread, the mind always timid and inferior": are the suffering of the consciousness aggregate. "Temporarily without joy": is the suffering of the feeling aggregate. These are all the meaning of retribution obstruction.

Next, affliction obstruction, the text is divided into two: first, two phrases presenting the characteristics; next, one line begging for purity. Next, karma obstruction, the text is divided into three: first, two lines vertically discussing creating karma in the three times; next, two lines horizontally explaining presently arising ten evils; next, two lines seeking repentance for past karma. What is presently being received is called retribution obstruction; what is not yet received belongs to the practitioner; if cultivating the good path, it can become an obstruction. Question: Past and present must be repented; the future does not yet exist, why speak of repentance? Answer: The Abhidharma school calls it "future existence"; the Treatise school calls it "will exist." The *Mahāparinirvāṇa Sūtra* says, "Because it obstructs the future, it is called killing. The present moment perishes, what is there to kill? Only obstructing and cutting off the future is called killing." Both sutras and treatises take the future as existent; therefore, it must be repented. Now further giving a present example: like a layperson during the day giving rise to immeasurable evil thoughts; although the matter has not yet occurred, it will certainly happen in sequence. Suddenly generating the mind to leave home and cultivate the path; the previously thought matters all become discrepant with conditions. Future karma should also be like this; although not presently existent, when the time comes it is inevitable. If one repents now, it becomes completely pure. Horizontally opening the present world's three karmas as the ten evils is understandable. "Far removed": evil cut off. "Cultivating practice": good generated. "The Ten Abidings": the initial mind causal stage. "Reaching the Ten Powers": the later fruition fullness.

Next, explaining dedication: sentient beings are stubborn, therefore attached to existence, unable to ascend and emerge. Now repenting these offenses, therefore called dedication. Others take "this land and other worlds" as the text on rejoicing. The present meaning is not like that; this land and other directions, all good done, all dedicate to sentient beings, together directed toward the Buddha fruit. Like sound entering a horn, then able to be heard far; the power of expedient means is great, equal to space. Furthermore, the concluding text says "this dedication," cannot be taken as rejoicing