方等懺法第六(略出五意觀慧出餘文)
Equal Contemplation Repentance Method, Chapter 6(Briefly presenting five contemplations; the rest is covered elsewhere)
勸修第一。經言。我去世後此方等典。在閻浮提。猶如日月照明世間眾生遭恩得見四方。言閻浮提者。無明域也。聞方等經深識因果。如見日月鑑覽四方。故知深經妙法能示世間相。所謂示是道是非道。非道即世間苦集。道即出世道滅。如是四法。皆由方等照了分明。經又言。是方等經無量勢力。能令一切人天脩羅地獄餓鬼悉至道場。如是章句甚為希有。能滅一切大罪業報者。豈非示世間因果。所以者何。既舉五道即是明苦。復云。滅罪業豈非是集。經又言。若能修行得全分寶。但能讀誦得中分寶。華香供養得下分寶。乃至二乘受記成佛。豈非示出世因果。解通四諦事理分明。已如上說。行轉三障今當說。經云。若犯三自歸。乃至六重菩薩二十四戒沙彌沙彌尼比丘比丘尼等戒。能至心懺。若不還生無有是處。當知方等能滅一切惡業罪障必無疑也。又云。地獄餓鬼極惡報處。以經威力聞即悟道。改醜陋形。又云。身有白癩一心懺悔。若不除瘥亦無是處。當知此經能轉一切重惡報障。金口誠言決無虛也。若行此實法初華聚觀世音來。次寶王釋迦佛來。乃至第七日諸佛大眾皆來。量根說法發菩提心。而不退轉者。當知此經能破煩惱障。明文在茲孰當不信。是故行者以寂滅相。行六波羅蜜。無所求中吾故求之佛實法。隨意往生妙樂世界及諸佛前。破諸煩惱出無明殼。長與苦別。具足聖道上菩薩位。度脫一切眾生。廣為三界而作父母者。若非方等慈力莫由。譬如日月欲除闇瞑生長萬物。此經亦爾。能滅非道顯示正路。是大法王良藥無價寶珠豐樂國。若聞此經如囚聞赦。如病得醫。如貧得寶。如行到家。歡喜踊躍亦復如是。為法故尚不悋惜身之與命。況復其餘。若聞此經當知不從小功德來。誰聞如是法不發菩提心。除彼不肖人癡瞑無智者。故云辯若文殊於一劫中。教化一切令登補處格其功德不及下分寶者。況上分耶。又一切聲聞辟支佛。十信補處如恒河沙。同入深禪思惟。功德不如一分。又四天下寶。奉施如來。不如有人施持經者一食充軀。何唯疑審如是否。七佛即現證實不虛。三世如來。皆由此法得成佛道。
Chapter One: Encouraging Practice
The scriptures say: "After I have passed away, this collection of Great teachings will remain in the Southern Continent, shining like the sun and moon, illuminating the world and guiding living beings to see the four directions." The "Southern Continent" refers to the realm of ignorance. When beings hear these Great teachings, they come to understand deeply the workings of cause and effect, just as seeing the sun and moon reveals all four directions. From this, we know that profound scriptures and wonderful teachings can show us the true nature of the world — they reveal what is the right path and what is the wrong path. The wrong path is the worldly suffering and its origins; the right path is the transcendence of suffering and its cessation. All four of these truths are made clear and distinct through these Great teachings.
The scriptures also say: "These Great teachings possess immeasurable power, capable of bringing all beings — gods, humans, demons, hell-dwellers, and hungry ghosts — to the place of awakening." Such passages are truly extraordinary. They say these teachings can eradicate all major offenses and karmic retributions — is this not revealing the worldly truth of cause and effect? How so? By listing the five realms of rebirth, they clarify the nature of suffering, and by promising the elimination of karmic offenses, they point to the origin of suffering.
The scriptures further say: "Those who cultivate these practices will receive the full treasure; those who merely recite them will receive the middle treasure; those who make offerings of flowers and incense will receive the lesser treasure — and even those of the Two Vehicles will receive prophecies of Buddhahood." Is this not revealing the transcendent truths of the path and its fruit? Understanding that these teachings encompass the Four Noble Truths — with both principle and practice made clear — has already been discussed above. Now we must address how practice transforms the three obstructions.
The scriptures say: "If one has violated the Three Refuges, even up to the Six Heavy Precepts, the Bodhisattva's Twenty-Four Precepts, or the precepts for novices, nuns, monks, and nuns — if that person sincerely repents with all their heart, it is impossible that they will not be restored." Thus we know without doubt that these Great teachings can eradicate all evil deeds and obstructions of karma.
The scriptures also say: "Even in the extreme suffering of hell and the hungry ghost realm, the power of these scriptures is such that beings awaken upon hearing them and their wretched forms are transformed." Again: "If one afflicted with leprosy repents single-mindedly, it is impossible that the disease will not be cured." This teaches us that these scriptures can transform all heavy retributive obstructions. These are the true words of the Golden Mouth — they are surely not false.
If one practices this true Dharma, on the first day the Flower-Array Guanyin appears; then the Jewel King Shakyamuni Buddha comes; and by the seventh day, all Buddhas and great assemblies arrive. They teach according to each being's capacity, awakening the mind of Enlightenment, and none who do so ever regress. This demonstrates that these scriptures can break through the obstruction of afflictions. The clear evidence is right here — who would dare not believe?
Therefore, the practitioner, abiding in the mark of stillness and cessation, practices the Six Perfections. Even in a state of non-seeking, I still seek this true Dharma of the Buddha. One may be reborn at will in the Land of Wonderful Bliss or before any Buddha, breaking through all afflictions, emerging from the shell of ignorance, and forever parting from suffering. Fully equipped with the noble path, one ascends to the Bodhisattva stages and delivers all living beings — becoming father and mother to the entire Three Realms. Without the compassionate power of these Great teachings, none of this would be possible.
Just as the sun and moon dispel darkness and nourish all things, so too do these scriptures — they extinguish wrong paths and reveal the true way. They are the great Dharma King's finest medicine, a priceless jewel, a land of abundant joy. Hearing these scriptures is like a prisoner hearing of amnesty, like the sick finding a physician, like the poor discovering treasure, like a traveler arriving home. Joy and rapture arise in just this way.
For the sake of the Dharma, one should not begrudge even body or life — how much less anything else? If one hears these scriptures, know that this did not come from small merit. Who, upon hearing such Dharma, would not awaken the mind of Enlightenment? Only those who are unworthy, benighted, and lacking in wisdom.
Thus it is said: Even if one had eloquence like Manjushri and, over the course of a kalpa, taught all beings to reach the stage of immediate succession to Buddhahood, this merit could not compare to receiving even the lesser treasure of these teachings — how much less the greater treasure!
Furthermore, all disciples of the Two Vehicles, and even those at the tenth stage of faith and the stage of succession, countless as the sands of the Ganges, could together enter deep meditative contemplation, and their combined merit would not equal even a fraction.
And if one were to offer the treasures of the entire four continents to the Tathagata, it would not equal offering a single meal to one who upholds these scriptures. Why harbor doubt? The seven Buddhas have already appeared as living proof — this is not false. The Tathagatas of the past, present, and future have all attained Buddhahood through this very Dharma.
方便第二。行者既聞方等有大勢力。令我增壽法中生心。譬如死已還生。亦可為母。豈不發心建勇猛意。傷己昏沈無量劫來。不修出要慚愧悔責。若犯嚴刑一心悚慄。如履氷谷。念此毒箭要急當拔。煩惱重病勤加救治。若能至心則事無難者。念是事已歸依十二夢王。求乞瑞夢。若不感者徒行無益。倍加懇到餐啜無忘。隨見一王即是聽許。見是事已辦諸供具。既不能碎骨賣身。亦須破慳竭力。若先有道場。更應光淨。若其無者當須營立。便利湯火燥浴等處。皆令穩便。辦好華香燈油果菜不限廣狹。若不能日日初後叵無。自力不能當求外護。委以經紀須新淨衣一通。無新浣故。依一明解內外律師發露受二十四戒。受呪預誦使誦十佛十法王子十二夢王名。憶持勿忘。棄捨一切色聲香味觸等。深生厭惡。知色如熱金。聲如毒鼓。香如惡風。味如沸蜜。觸如虺蛇。皆不可著。著則傷害。又斷奠一切世間緣務。生活人事技能作作。勿使經懷。盡其根源莫令惱亂。又捨貪瞋癡等不善覺觀。無餘思念求世福樂。唯志無上清淨菩提。心心相續入善境界。
## Chapter Two: The Expedient Means
Having heard that the Great Vaipulya teachings possess immense power and can extend one’s life, the practitioner’s mind is stirred. It is like one who has died and been brought back to life—how could one not be inspired, and how could one not take up a courageous resolve? Reflecting with remorse upon the countless eons wasted in drowsy confusion and failure to cultivate the path of liberation, one feels deep shame and self-reproach. Like a criminal facing severe punishment, the mind trembles with dread, as if walking on thin ice above a chasm. One thinks: this poisoned arrow must be urgently pulled out; this heavy illness of affliction demands diligent healing. If one can bring forth utmost sincerity, then nothing is difficult.
With these thoughts, one takes refuge in the Twelve Dream Kings and prays for a favorable dream. If no response comes, mere practice is of no use. One must redouble one’s earnest efforts, never forgetting even while eating or drinking. Seeing any one of the Kings is a sign of permission granted.
Having seen this sign, one prepares the various offerings. Since one cannot crush one’s bones or sell one’s body, one must still break through stinginess and do one’s utmost. If a practice hall already exists, it should be made even more clean and radiant. If there is none, one must set one up. The lavatory, bathing areas, and other facilities should all be made safe and convenient. Fine flowers, incense, lamps, oil, fruits, and vegetables should be procured without regard to quantity. If one cannot do this every day, at least the beginning and end of the retreat must not be lacking. If one’s own strength is insufficient, one should seek external support, entrusting the arrangements to others. One needs a set of fresh, clean robes; if new ones are unavailable, wash the old ones. Then, relying upon a knowledgeable teacher versed in both inner and outer Precepts, one confesses one’s transgressions and receives the twenty-four Precepts. One should memorize the incantations and the names of the Ten Buddhas, the Ten Dharma Princes, and the Twelve Dream Kings, and never forget them.
One must abandon all attachment to forms, sounds, scents, tastes, and tactile objects, developing deep disgust for them. Know that form is like burning gold, sound like a poisoned drum, scent like a vicious wind, taste like boiling honey, and touch like a venomous snake—none can be clung to, for clinging brings harm. One must also cut off all worldly involvements: livelihood, social affairs, skills, and tasks—none should occupy the mind. Upend them at their very roots so they cause no disturbance. Furthermore, one must relinquish greedy, angry, and deluded thoughts and all unwholesome reflections, without any remaining longing for worldly blessings and pleasures. Only resolve upon the supreme, pure Enlightenment, with thought after thought flowing continuously into the realm of goodness.
方法第三。前諸方便弄引淳熟。渴仰顒顒不惜身命。剋日定時道場行法。初入之始月有二日。道伴多少十人已還。香泥泥地散誕圓壇。彩畫莊嚴擬於淨土。燒香散華懸五色蓋及諸繒幡。請二十四軀像。設百味食。一日三時洗浴著新衣。手執香罏。一心一意散禮一拜。互跪運念念此香雲。遍覆十方普雨一切。寶一切味衣服臥具。樓閣殿堂絃出法聲。上供諸聖下施眾生。承佛神力廣作佛事。利益一切皆入佛道。與虛空法界等。作是念已當奉請三寶。使聲聲運念淚流于臉。如向死地求於大力。
Method Three: The Preliminary Practices. Through the earlier skillful means, one becomes well-prepared and mature. With deep longing and reverence, willing to sacrifice body and life, one sets a specific date and time to enter the practice arena and perform the ritual.
At the very beginning, there are two days in the month designated for this. The number of fellow practitioners should not exceed ten. The ground is prepared by spreading scented mud in a circular altar, adorned with colorful paintings to evoke the Pure Land. Incense is burned, flowers are scattered, and five-colored canopies and various banners are hung. Twenty-four sacred images are invited, and a hundred kinds of food offerings are set out.
Three times a day, one bathes and puts on fresh clothes. Holding an incense burner, with single-minded devotion, one scatters flowers, bows, and prostrates. Kneeling with palms pressed together, one focuses the mind on this thought: "May this cloud of incense spread throughout the ten directions, raining down all treasures, all flavors, clothing, and bedding, pavilions and palaces, from which the sounds of the Dharma naturally arise—offered above to all saints, bestowed below to all sentient beings."
Relying on the Buddha's power, one broadly performs Buddha-work, benefiting all beings so that they may enter the Buddha-path, equal to the realm of empty space and the Dharma-realm. Having formed this thought, one should then invoke the Three Jewels, letting each recitation arise from the heart with tears streaming down the face, as if facing death and pleading for great strength.
一心奉請南無寶王佛(乃至十佛具出經文)。
With single-minded reverence, I sincerely invite the Jewel King Buddha, Namo Buddha of the Precious King(and up to the ten Buddhas as fully detailed in the sutra).
一心奉請南無摩訶袒持陀羅尼方等父母。
With single-minded reverence, I sincerely invite the Great Dharani of the Mahāpratisarā, the mother of all teachings and the source of true protection.
一心奉請十法王子華聚雷音。
With one mind, we respectfully invite the Ten Dharma Princes, the Flower-Gathering Thunder Sound.
一心奉請舍利弗等一切聲聞緣覺。
With single-minded reverence, I invite Shariputra and all listeners and solitary realizers to be present.
一心奉請梵釋十二夢王(凡三遍召請)。
With a single mind, we respectfully invite the twelve Dream Kings of Brahma and Shakra(This invocation is repeated three times.).
次歎佛。
Now, let us praise the Buddha.
世尊智慧如虛空 悉覩眾生去來相
十方一切悉見聞 我當稽首禮法王
The World-Honored One's wisdom is vast as the sky, Seeing clearly all beings' coming and going. All in the ten directions he sees and hears, I bow in reverence to the King of Dharma.
次一一禮十佛十王子等竟。互跪發露披陳哀泣。雨淚首悔三寶。具實志誠不諛不諂。不致覆藏。隨行者智力自在說。次發願。願共法界怨親。改革洗浣熏修清淨。次百二十匝旋。誦百二十遍呪。一匝一呪。聲不麁不細遲疾允當。旋誦訖當禮十佛十王子。更略披陳發願。然後却坐思惟。觀一實相。觀法出餘文。思惟竟更起整服。禮佛一拜。更旋百二十匝。誦百二十遍呪。呪旋訖禮三寶。自陳罪咎。還坐思惟。如是作已。周而復始。唯第二日略去召請。餘事終竟七日也。
Then, one by one, pay homage to the Ten Buddhas and the Ten Princes. Afterward, kneel with both knees, openly confess your faults, and weep with sincere remorse. Let tears fall as you repent before the Three Jewels, with genuine resolve—neither flattering nor deceitful, holding nothing back. Speak freely according to your own capacity and understanding. Next, make a vow: May all beings throughout the Dharma Realm, friends and foes alike, be transformed and cleansed, nurtured and purified through this practice. Then circumambulate one hundred and twenty times, reciting the mantra one hundred and twenty times—one recitation for each circumambulation. Let the voice be neither too loud nor too soft, with a steady and fitting pace. After completing the circumambulation and recitation, pay homage to the Ten Buddhas and the Ten Princes. Offer a brief confession and renew your vows. Then sit quietly and contemplate the single reality of True Suchness. The method of contemplation is explained in other texts. After contemplation, rise and straighten your robes. Bow once to the Buddha. Then circumambulate another one hundred and twenty times, reciting the mantra one hundred and twenty times. After completing this, pay homage to the Three Jewels, openly acknowledge your faults, and return to seated contemplation. Continue this cycle without interruption. On the second day, only the invitation of the holy beings is omitted; all other practices are to be carried out for the full seven days.
逆順心第四。夫四重五逆佛海死尸。依小乘經。如斷多羅樹畢竟不生。無懺悔此。依大乘經。聽許洗浣。如呪枯生果。如死者還生。雖有此法要須至心。但理無逆順事有違從。就惡論者。違於涅槃。順於生死。略為十。一無明醉惑。觸境生著。二內心既醉。外為惡友所迷。耽惑非法惡心轉熾。三內外緣具。自破己善亦破他善。於諸善事無隨喜心。四既不修善唯惡是從。縱恣三業無惡不作。五所造惡事雖復未廣。而惡心遍布。欲奪一切樂與一切苦。六惡念相續晝夜不斷。心純念惡。初無暫停。七隱覆瑕疵諱藏罪過。內懷姦詐外現賢善。八邪健保常增上作罪。不畏惡道。九魯扈羝突無慚愧心。了不羞恥。十撥無因果不信善惡。斷諸善法作一闡提。如是十心無明為本。增加添足極至闡提。順入生死從闇入闇。織作結業無解脫期。是為生死違順也。既識無明始終。今欲懺悔修善改惡。須違生死順於涅槃。運十種心以為對治。一正信因果。為善得善。為惡得惡。雖無現行華報。當來果報不失。雖念念滅。而善惡之業終不敗亡。信為功德之母。信為入道初門。順於涅槃。翻破不信闡提心也。二當慚愧。我此罪不預人流。慚愧我此罪不蒙天護。慚愧悔過。是為白法。亦是三乘行出世白法。是為慚愧翻破無慚黑法也。三怖畏無常。命如山水。亦如假借。一息不還隨業流轉。冥冥獨往。誰訪是非。唯憑福善為險資糧。當競泡沫食息無暇。是為觀於無常。翻破保常不畏惡道。四發露懺悔罪即消滅。如露樹根枝葉彫悴。是為發露翻破覆藏。五斷相續心畢竟捨惡。果決雄猛猶若剛刀。是為決定翻破相續。六發菩提心普與一切樂。願救一切苦。橫竪周遍。翻破遍惡心也。七修功補過。勤策三業精進不休。是為修功翻破三業無事作惡也。八守護正法。不令外道惡魔毀壞佛法。誓欲光顯是為守護。翻破滅一切善事。九念十方佛無量功德神通智慧。願加護我是為念佛。翻破念惡友心。十者觀罪性空罪從心生。心若可得罪不可無。我心自空罪云何有。罪福無主非內非外亦無中間。不常自有但有名字。名字之心名為罪福。名字即空還源返本畢竟清淨。是為觀罪性空翻破無明顛倒執著。無明滅故諸行滅。諸行滅故生死滅。十二因緣大樹壞。亦名出世因果。分明得見四方。此之謂也。
**Chapter 4: The Mind of Reversal and Accordance**
Concerning the four grave offenses and the five heinous deeds—these are considered dead corpses in the sea of Buddhist teaching. According to the Lesser Vehicle scriptures, they are like cutting down a palm tree: once cut, it never grows again, and there is no repentance for such acts. But according to the Greater Vehicle scriptures, purification is permitted—like reviving a withered tree with a mantra, or bringing the dead back to life. Although such methods exist, they require utmost sincerity.
Fundamentally, there is no reversal or accordance in principle; but in practical matters, there are violations and obediences. Speaking of evil, it means going against Nirvana and following the cycle of birth and death. Briefly, there are ten such states:
First, ignorance intoxicates and deludes the mind, grasping at every object that appears. Second, with the mind already intoxicated, one is further misled by evil companions externally, indulging in wrongdoings as the wicked mind burns ever brighter. Third, with both internal and external conditions complete, one destroys one's own goodness and also destroys others' goodness, feeling no joy in any virtuous deeds. Fourth, not cultivating goodness, one follows evil alone, indulging the three actions of body, speech, and mind with no evil left undone. Fifth, though the evil deeds committed may not yet be widespread, the wicked mind fills everything—wishing to take away all happiness and give all suffering. Sixth, evil thoughts continue unbroken, day and night without pause. The mind is utterly absorbed in evil, not resting even for a moment. Seventh, one conceals flaws and hides faults, storing up deceit within while appearing virtuous without. Eighth, arrogantly confident in one's strength and believing in permanence, one commits sins with increasing boldness, unafraid of the evil destinies. Ninth, reckless and unruly, shameless and without embarrassment—one feels no regret at all. Tenth, denying cause and effect, disbelieving in good and evil, cutting off all virtuous dharmas and becoming an icchantika—one who has lost all faith.
These ten states are rooted in ignorance. They multiply and intensify until reaching the level of the icchantika. Following birth and death, one goes from darkness into deeper darkness. Weaving and binding karmic formations, there is no liberation. This is the accordance with birth and death, the reversal of Nirvana.
Now, having recognized ignorance from beginning to end, if one wishes to repent, cultivate goodness, and reform evil, one must turn away from birth and death and accord with Nirvana. Ten kinds of mind should be cultivated as antidotes:
First, maintain right faith in cause and effect. Doing good brings good; doing evil brings evil. Though no immediate rewards appear in this life, the future results will not be lost. Though thoughts cease moment by moment, the karmic deeds of good and evil never perish. Faith is the mother of all virtues. Faith is the first gate to the Path. This accords with Nirvana and overturns the faithless mind of the icchantika.
Second, cultivate shame and remorse. Think: "This crime of mine makes me unworthy to be counted among decent people." Feel ashamed that this crime deprives me of heavenly protection. Be ashamed and repent. This is pure dharmas—the white dharmas that carry the three vehicles beyond the world. This shame overturns the black dharmas of shamelessness.
Third, be afraid of impermanence. Life is like water rushing down a mountain, like something merely borrowed. If one breath does not return, one drifts along with karmic currents—alone, in darkness, with no one to ask who is right or wrong. Only virtuous deeds serve as provisions for the perilous road. One should race against the bubbles of life, with no leisure even for eating or breathing. This is contemplating impermanence, overturning the mind that clings to permanence and fears no evil destiny.
Fourth, openly confess and repent, and the offense is eliminated. Just as exposing a tree's roots causes its branches and leaves to wither, so open confession overturns concealment.
Fifth, sever the mind of continuity, determining to abandon evil once and for all. Be decisive and brave like a sharp blade. This firm resolve overturns the continuation of evil thoughts.
Sixth, arouse the Bodhi mind, wishing to give all happiness to all beings, vowing to rescue them from all suffering—extending everywhere, in all directions. This overthrows the all-pervading evil mind.
Seventh, cultivate merit to make up for transgressions. Diligently spur the three actions of body, speech, and mind, striving without rest. This cultivation of merit overturns the mind that idles in evil deeds.
Eighth, protect the true Dharma, not allowing heretics and evil māras to destroy the Buddha's teaching. Vow to make it shine brightly. This protection overturns the mind that destroys all virtuous deeds.
Ninth, call to mind the ten-direction Buddhas and their immeasurable virtues, spiritual powers, and wisdom. Pray for their protection and support. This mindfulness of the Buddhas overturns the mind that follows evil companions.
Tenth, contemplate the emptiness of the nature of sin. Sin arises from the mind. If the mind can be obtained, then sin cannot be nonexistent. But since my mind is inherently empty, how can sin exist? Sin and merit have no owner. They are neither inside nor outside, nor in between. They do not exist on their own but exist only as names. The mind that clings to names becomes what we call sin or merit. Names themselves are empty. Returning to the source, returning to the origin, one is ultimately pure. This contemplation of the emptiness of sin's nature overturns the ignorant, inverted clinging.
When ignorance is extinguished, volitional formations cease. When volitional formations cease, birth and death cease. The great tree of the twelve links of dependent origination is destroyed. This is also called the cause and effect of transcending the world. Clearly, one sees the four directions. This is what is meant.
表法第五。行者。既識十心逆順。以正觀心歷眾事。一一緣中皆表勝法。心心相續觀道無間。入不二門。言方等呪者。觀實相理。理不可說。而無不說。赴四機緣作四方法。說於實相故名為方。雖作是說說即無說。無說即空。空故不見說與不說。無邊無中名之為等。又復逗機有說。說於此呪呪於三障。能呪之法既不可說。所呪之罪亦不可說。無罪故無生死。無呪故無涅槃。畢竟清淨故名方等呪也。香泥塗地采畫莊嚴者。地表法性。香表福德。畫表智慧。福慧二種莊嚴法身也。五色蓋者。表於五陰。不即佛性不離佛性。起無緣慈普覆一切也。二十四形像者。表十二因緣逆順觀也。凡二十四支。順觀十二覺三佛性。逆觀十二覺三佛性。所謂無明愛取是了因佛性。行有是緣因佛性。識名色等是正因佛性。覺二十四支。即二十四佛也。百味食者。表一切法中皆有中道法喜禪悅味也。一日三時洗浴者。即表緣一實修三三昧。遣蕩無明塵沙見。思垢膩顯淨法身也。著新衣者。表寂滅忍覆二邊醜陋也。遶百二十匝者。即表十二因緣。凡十種觀有百二十支。束而言之但是三道。愛取是煩惱道。行有是業道。識名色等是苦道。循環三道常為觀境。故遶百二十匝也。一呪對破一支即破三道。三道破即是三障破。經云。發菩提心。而得不退即證破煩惱障也。若犯諸戒。若不還生無有是處證破業障白癩除瘥。即證破報障也。觀誦呪聲聲不可得。如空谷響無我。觀遶旋足。足不可得。如雲如影。不來不去。若坐思惟。思惟一念之心。不從意根生。非外塵合生非離生。又非前念生故生。亦非前念滅故生。亦非前念生滅合共生。亦非前念非生非滅生。又非生生亦非不生生。亦非生不生共生。亦非不生不生生。畢竟無一念。不知從何生。但有生名字。名字非內外中間名無名。故觀心既爾從心所生。一切諸法亦復如是。觀一切法悉與修多羅合。如是觀時何者是我。我作何事何者是罪。何者是福。以觀力故豁然開悟。空慧明徹如水性冷。飲者乃知。唯獨明了。餘人不見。所得智慧禪定功德。皆不可說。如此悟時自識遮障。不俟分別。若未階此位。止獲事功德者。應當護口。勿向人言。若陳說者。得障道罪。青盲𭀪瞎白癩頑癡。又復行者本誓。七日中途懈退亦得障道罪。何以故。欺本心欺諸佛欺一切眾生。深須慎之。其間諸相不能自了。當向方等師面決也。
**Section on Symbolic Expressions (Dharma Representations)**
For the practitioner who has recognized the ten minds in both their forward and reverse aspects, the mind of correct contemplation now applies this understanding to every experience. In each and every object of focus, sublime truths are symbolized. When the mind-stream continues without interruption, contemplation of the Path flows without gap, entering the gate of non-duality.
**The Vaipulya Dharani (Great Extended Mantra):** This refers to contemplating the principle of ultimate reality. This principle cannot be spoken of, yet it is not left unspoken. Responding to the four types of capacities, it manifests through four methods of teaching. Speaking about ultimate reality is called "Vaipulya" (extended, pervasive). Yet even as it speaks, the speaking is no-speaking. No-speaking is emptiness. In emptiness, one does not see speaking or not-speaking. There is no edge, no center — this is called "equal" (samatā).
Furthermore, in response to capacities, there is speaking. This mantra addresses the three obstructions (afflictions, karmic deeds, and retributive suffering). Since the dharma that performs the mantric transformation is itself inexpressible, the karmic offenses being transformed are likewise inexpressible. With no offenses, there is no birth-and-death (samsara). With no mantra, there is no nirvana. Ultimately pure — this is what is meant by the "Vaipulya Dharani."
**Scented clay spread on the ground, painted with ornamental designs:** The ground symbolizes the nature of reality (dharmatā). The fragrance symbolizes meritorious virtues. The painted designs symbolize wisdom. Merit and wisdom together adorn the Dharma body.
**The five-colored canopy:** This symbolizes the five aggregates (skandhas). They are neither identical to Buddha-nature nor separate from it. It also represents the unconditioned compassion that universally covers and protects all beings.
**The twenty-four images:** These symbolize the twelve links of dependent origination, contemplated in both forward (arising) and reverse (ceasing) orders — twenty-four branches in total. Contemplating the forward order, one awakens to the three Buddha-natures in twelve aspects; contemplating the reverse order, likewise. Specifically: ignorance, craving, and clinging are the "seed of liberation" Buddha-nature (the cause of wisdom). Volitional formations and existence are the "conditional condition" Buddha-nature (the cause of merit). Consciousness, name-and-form, and so forth are the "direct cause" Buddha-nature (the fundamental nature). Awakening to these twenty-four branches means realizing twenty-four Buddhas.
**The hundred-flavored feast:** This symbolizes that within all dharmas there is the flavor of the Middle Way — the joy of Dharma and the savor of meditative absorption.
**Bathing three times daily:** This symbolizes relying on the One Reality and cultivating the three samādhis (emptiness, signlessness, and wishlessness), washing away the defilements of ignorance, the dust of false views, and the grease of afflictive thoughts, thereby revealing the pure Dharma body.
**Wearing new clothes:** This symbolizes the patience of still extinction, which covers over the ugliness of the two extremes (existence and non-existence).
**Circumambulating one hundred twenty times:** This symbolizes the twelve links of dependent origination. Through ten types of contemplation, there are one hundred twenty branches. Reducing them to their essentials, they are merely three paths: craving and clinging are the path of affliction; volitional formations and existence are the path of karmic deeds; consciousness, name-and-form, and so forth are the path of suffering. These three paths cycle continuously and serve as the constant object of contemplation — hence the one hundred twenty circumambulations. Each recitation of the mantra breaks through one branch, thereby breaking through all three paths. When the three paths are broken, the three obstructions are broken.
**The sutra states:** "Those who arouse the aspiration for enlightenment (bodhicitta) and attain non-retrogression" — this confirms the breaking of the obstruction of afflictions. "If one has violated the precepts, yet does not return to purity, there is no such possibility" — this confirms the breaking of the obstruction of karmic deeds. "White leprosy is cured" — this confirms the breaking of the obstruction of retributive suffering.
**Contemplating the mantra sound:** The sound is unattainable — like an echo in a valley, empty of self. **Contemplating the circumambulation:** The steps are unattainable — like clouds, like shadows, neither coming nor going.
**If sitting in reflection:** Contemplate the single thought-moment. It does not arise from the mind-base (the organ of thought). It does not arise from the conjunction of sense organ and external object. It does not arise independently of these. It does not arise because the previous moment arose. It does not arise because the previous moment ceased. It does not arise from the combination of the previous moment's arising and ceasing. Nor does it arise from the previous moment's neither-arising-nor-ceasing. It is not birth that gives birth, nor is it non-birth that gives birth. It is not a combination of birth and non-birth that gives birth, nor is it non-birth-non-non-birth that gives birth. Ultimately, there is not a single thought-moment. One does not know whence it arises. There is only the name "arising." The name is neither inside, nor outside, nor in between — a name that is nameless.
**Thus contemplating the mind, one understands that all dharmas arising from the mind are likewise.** Contemplate all dharmas as perfectly in accord with the sutras. When contemplating in this way, what is "I"? What have I done? What is offense? What is merit?
Through the power of this contemplation, there is sudden illumination. The wisdom of emptiness becomes clear and penetrating, like the coolness of water — only one who drinks it knows. This understanding is uniquely clear; others cannot see it. The wisdom, samādhi, and meritorious attainments gained are all inexpressible. When awakening in this way, one naturally recognizes one's own hindrances without needing to discriminate.
**A warning:** If one has not yet reached this stage and has only gained mundane merits, one should guard one's speech and not proclaim this to others. If one speaks of it, one incurs the offense of obstructing the Path — resulting in blindness, white leprosy, and stubborn dullness.
**Furthermore:** If the practitioner, having made a vow for seven days, gives up midway, this too incurs the offense of obstructing the Path. Why? Because one has deceived one's own original mind, deceived all Buddhas, and deceived all sentient beings. One must be deeply cautious about this.
If during the practice one encounters signs or experiences that one cannot understand on one's own, one should directly seek clarification from a teacher of the Vaipulya method.