---
title: "四明尊者教行錄 · 修懺要旨"
description: "四明尊者教行錄由南宋僧人宗曉編撰於嘉泰二年。該書輯錄了北宋天台宗高僧四明知禮的書信、奏文、詩偈等各類文獻，是研究知禮大師思想與宋代天台宗發展的核心典籍。書中不僅保存了知禮與僧俗弟子關於山家山外之爭等重要論辯的記錄，也體現了宋代天台教義的實踐與傳承。此書對確立天台正統、弘揚山家學說具有深遠影響，被後世尊為天台宗的重要祖典之一。"
url: "https://rushiwowen.co/en/r/cmcw2803q004ul204b7fprfk5"
---

### 修懺要旨因入內殿頭俞源清奉宣到院。修法華三昧三晝夜。欲知懺法旨趣故。述此以示之

> Essential Points of Repentance Practice<note>Because Yu Yuanqing, head of the inner palace, was ordered to the monastery to practice the Lotus Samādhi for three days and nights, and wished to understand the purpose of the repentance practice, this text is presented to explain it.</note>

夫諸大乘經所詮行法。約身儀判。不出四種。攝一切行。罄無不盡。一曰常坐。即一行三昧。二曰常行。即般舟三昧。並九十日為一期。三曰半行半坐。即方等三昧。七日為一期。又法華三昧。三七日為一期。四曰非行非坐。即請觀音三昧。四十九日為一期。又大悲三昧。三七日為一期。但諸經中有不專行坐及相半者。一切行法並屬此三昧所攝。然限定日數者。蓋令行者剋時破障域。意修真決。取功成理顯也。若欲長修。如法華安樂行。畢世行之。或宜時促。如觀無量壽經。一日至七日。或如普門品一時禮拜等。然但在用心。不必定日也。今所修法華三昧者。若能精至進功。豈不破障顯理。然須預識標心之處進行之門。所謂圓常正信也。云何生信。信一切法唯心本具。全心發生。生無別理。並由本具。具無別具。皆是緣生故。世間相常。緣起理一。事理不二。色心互融。故法法遍周。念念具足。十方三世不離剎那。諸佛眾生皆名法界。當處皆空。全體即假。二邊叵得。中道不存。三諦圓融。一心具足。不一不異。非縱非橫。不可言言。寧容識識。斯是不思議境。入道要門。依此博運慈悲。無緣無念。託此巧安定慧。無作無為。仗茲遍破執情。何情不破。據此反尋塞著。無著不通。道品因其。中適助治附此。合行圓位可登。寂忍不動。不滯相似。速入分真。故天台智者先令行人親近良師學懺悔處。即不思議理觀所詣之處也。次示懺悔之法。乃有三種。一作法懺。謂身口所作一依法度。二取相懺。謂定心運想相起為期。三無生懺。謂了我心自空罪福無主。觀業實相。見罪本源。法界圓融真如清淨。法雖三種。行在一時。寧可闕於前前。不得虧於後後。無生最要。取相尚寬。蓋妙觀之宗是大乘之主。滅罪如翻大地草木皆枯顯德如照澄江森羅盡現。以此理觀導於事儀。則一禮一旋罪消塵劫。一燈一水福等虛空。故口說六根懺時。心存三種懺法。如是標心方堪進行。法華三昧儀云。行者初入道場。當具足十法。一者嚴淨道場。二者清淨身器。三者三業供養。四者奉請三寶。五者讚歎三寶。六者禮佛。七者懺悔。八者行道旋繞。九者誦法華經。十者思惟一實境界。明此十法之中。有但說施為方法。有教運心作念。有教誦文章口自宣說。備詳彼文。此不具載。今但略述用心旨趣而已。第一嚴淨道場法。第二淨身方法。此並可見云云。第三修三業供養法。行者三業供養之際。須起難思之想離於謂實之心。若香若華。體是法界。能供所供。性本真空。其量遍周。出生無盡。其性常住。亘徹無遺。豈唯遍至此界他方。抑亦普入未來過去。普獻三寶。等熏眾生。雖曰施財。以財通法。是真法供。能資法身。五果皆常。四德咸顯。故默想香華偈云云。第四請三寶法。第五讚歎三寶法。第六禮三寶法云云。且初禮佛時。深知佛體不離我心同一覺源。圓照諸法。諸佛悟起同體悲。眾生迷強受諸幻。悲苦相對感應斯成。一身遍至諸佛之前。一拜普消無邊之罪。故默想禮佛偈云云。次禮法時。深知諸佛所證果德。眾生所迷理心。一切行門無邊教道。離染清淨。能軌聖凡。稱此法門。三業致禮。故默想禮法偈云云。次禮僧時。即三乘聖賢也。雖是因位。已到真源同佛。無緣之慈同佛。不謀而應。我今三業致感聖眾。四誓所熏滅我罪根。生我樂果。故默想禮僧偈云云。次運普懺之心。用成曠濟之道。若不然者。豈但不成大道。抑亦難滅眾愆。何者。我從無始已來。造罪之際。自身為業本。眾生為惡緣。生生於彼愛憎。處處於他婬殺。況一切男子是我父。一切女人是我母。無不業累相關。悉為煩惱所覆。今運同體慈悲。如理懺悔。盡妄染際。徹真性源。仰答四恩。旁資三有。有情之類稱性遍該。故默想云云。第七懺悔六根及四悔法。夫六根之罪願悉消除。四悔之心願皆成就。初修懺悔者。所謂發露眾罪也。何故爾耶。如草木之根。露之則枯。覆之則茂。故善根宜覆。則眾善皆生。罪根宜露。則眾罪皆滅。今對三寶。真實知見照我善惡之際。窮我本末之邊。故原始要終。從微至著。悉皆發露更不覆藏。所謂逆順十心通於迷悟兩派。故迷真造惡則有十心。逆涅槃流順生死海。始從無始無明起愛起見。終至作一闡提撥因撥果。所以沈淪生死無解脫期。今遇三寶勝緣。能生一念正信。先人後己。改往修來。故起十心。逆生死流。順涅槃道。始則深信因果不亡。終則圓悟心性本寂。一一翻破上之十心。不明前之十心。則不識造罪之相。若非後之十心。則不知修懺之法。故欲行五悔。先運十心。故默想云云。想已當說六根罪過。然此六根懺文非人師所撰。乃聖語親宣。是釋迦本師說。普賢大士為三昧行者。示除障法門。蓋由洞見眾生起過之由造罪之相。又知諸法本來寂滅全體靈明無相無為無染無礙互攝互具互發互生皆真皆如非破非立。迷情昏動觸事狂愚。以菩提涅槃為煩惱生死。是以大士示懺悔法。開解脫門。令了無明即明知縛無縛。就茲妙理懺此深愆。故懺眼根罪時。即見諸佛常色。次懺耳根罪時。即聞諸佛妙音。乃至懺悔意根。即悟剎那住處三身一體四德宛然。以要言之。一切罪相無非實相。十惡五逆四重八邪。皆理毒之法門。悉性染之本用。以此為能懺。即此為所觀。惑智本如理事一際。能障所障皆泯。能懺所懺俱忘。終日加功終日無作。是名無罪相懺悔。亦名大莊嚴懺悔。亦名最上第一懺悔。以此無生理觀為懺悔主。方用有作事儀為懺悔緣。其事儀者。即五體投地。如泰山頹。剋責己心。語淚俱下。挫情折意。首罪求哀。如此事行既勤。理觀彌進。如洗滌之法。雖淨在清水。若不加之灰皁。垢膩難除。故正助合行。如目足相假。豈獨滅罪。即能證真。故六根懺悔若成。六根清淨可獲。若不以圓觀為主。則不名大乘懺法。縱能滅罪。止免三塗。縱能生善。不出三界。先知此意。然誦其文。俾在兼行取成大益也云云。次之四悔。所謂勸請隨喜迴向發願也。所以悉稱悔者。蓋皆能滅罪故也。勸請則滅波旬請佛入滅之罪。隨喜則滅嫉他修善之愆。迴向則滅倒求三界之心。發願則滅修行退志之過。初修勸請者。先知現今剎那十方世界。有不可說佛剎微塵數佛。方坐道樹。未轉法輪。我今稱理運想。於一一佛前。請說妙法。即此剎那十方復有如上塵數諸佛。唱入涅槃。我皆於前請久住世。能此運念不止滅乎魔愆。復能成於法施。其功甚大。切在用心先運此心方陳其語云云。次修隨喜者。則隨他修善喜他得成。謂六道凡夫。二乘賢聖。一切菩薩。三世如來。有為無漏善根。上求下化功德。皆歡喜讚歎。隨順修行。夫善是樂因。今隨喜助成。則與一切眾生安樂之果。當以此意念念行之云云。次修迴向者。所謂迴事向理。迴自向他。迴因向果。初迴事向理者。元由理具方有事用。一切修證不出理性。眾生強執計是有為。今迴此心向於實際。迴自向他者。昔迷理遍。凡所修善莊嚴自身及己眷屬。今順本性迴向眾生。迴因向果者。一毫善種。三業熏修。不趣二乘。寧滯三有。修既順性。則成緣了二因。因必顯真。同歸究竟三德。是名迴因向果。此三種迴向一切菩薩共修。是故行人依此迴向云云。次修發願者。要誓志行也。一切菩薩通有四誓。謂未度苦者令度。未解集者令解。未安道者令安。未證滅者令證。此則通標其志。已具前門舊本無此則下二句。今依悅庵所科之本。附見于此今則別要其心專期淨土。蓋此堪忍之界不常值佛。多諸惡緣。深位尚乃有退。若彼安養之土。常得見佛。唯有勝緣。初心即得不退。又彼佛願力普攝有情。若能願求。定得生彼。況過現積集善惡業緣。每至終身咸來責報。臨終惡念增盛。則眾惡成功牽生惡道。臨終善念增盛。則眾善皆成牽生善道。今既求生安養。必須淨業莊嚴。若無願力強牽。焉克臨終正念。故誠心發願決志要期。既欲往生。宜在專切。第八行道法。第九誦經法云云。然欲略知觀法之要者。但想繞佛之身誦經之聲皆是法界各遍虛空。一切眾生聞此句偈。十方三寶受我繞旋。而無能旋所旋。永絕能誦所誦。旋則步步無跡。誦乃聲聲絕聞。故曰。舉足下足無非道場。又云。其說法者無說無示。如此旋誦功莫與京。第十坐禪實相正觀法。上諸觀想雖皆稱理。而帶事修。蓋欲行人涉事之時。體事即理心無倚著。功不唐捐故。如前施設也。今之禪法乃是正修。純用理觀。今先明坐相方示觀門。且坐相者。當於別室身就繩床結跏趺坐。以左脚置右脚上。名為半跏。更以右脚置左脚上。牽來就身令齊兩髀。名為全跏。此坐為最。易發禪那。若不能全踟。半跏亦得。次整衣服。不得太寬。寬則袒。露不得過急。急則氣壅。次當正身令不萎不倚。項背相對。其頭不低不昂令平正。自然勿以力制。合眼令斷外光。合口令斷外風。次令氣息調勻。心離昏散。故止觀云。調身則不緩不急。調息則不澁不滑。調心則不浮不沈。三事若調。禪定可發也。次示觀門者。所謂捨外就內。簡色取心。不假別求他法為境。唯觀當念。現今剎那最促最微。且近且要。何必棄茲妄念。別想真如。當觀。一念識心德量無邊。體性常住。十方諸佛一切眾生。過現未來虛空剎土。遍攝無外。咸趣其中。如帝網之一珠。似大海之一浪。浪無別體。全水所成。水既無邊。浪亦無際。一珠雖小。影遍眾珠。眾珠之影皆入一珠。眾珠非多。一珠非少。現前一念亦復如是。性徹三世。體遍十方。該攝不遺。出生無盡。九界實造。佛地權施。不離即今。剎那能窮過未作用。然須知性具一切。是故能攝能生。勿謂本覺孤然隨妄緣而方有。不明性具者。法成有作。觀匪無緣。今觀諸法即一心一心即諸法。非一心生諸法。非一心含諸法。非前非後。無所無能。雖論諸法。性相本空。雖即一心。聖凡宛爾。即破即立。不有不無。境觀雙忘。待對斯絕。非言能議。非心可思。故強示云不可思議微妙觀也。此觀非滅罪之邊際。能顯理之淵源。是首楞嚴禪。是法華三昧。亦稱王三昧。統攝一切三昧故。亦號總持之主。出生一切總持故。功德甚深稱歎莫及。上來所述事儀理觀多有漏略。備急披詳不煩援引。若欲廣知。應尋摩訶止觀。當知止觀一部即法華三昧之筌蹄。一乘十觀即法華三昧之正體。圓頓大乘究竟於此。

> All the practice methods taught in the various Mahayana scriptures, when classified by physical posture, fall into no more than four types. These encompass all practices completely, leaving nothing out. First: Constant Sitting — this is the Single-Practice Samadhi. Second: Constant Walking — this is the Pratyutpanna Samadhi. Both are practiced in sessions of ninety days. Third: Half-Walking, Half-Sitting — this includes the Vaipulya Samadhi, in sessions of seven days, and the Lotus Samadhi, in sessions of twenty-one days. Fourth: Neither Walking nor Sitting — this includes the Guanyin Invocation Samadhi, in sessions of forty-nine days, and the Great Compassion Samadhi, in sessions of twenty-one days. However, any practice found in the scriptures that is not exclusively sitting, walking, or a combination of both is still included within these samadhis. The reason fixed durations are given is to encourage practitioners to overcome obstacles within a set time, to devote themselves sincerely to genuine cultivation, and to achieve the goal where merit is accomplished and truth becomes clear. If one wishes to practice for a longer period, one can follow the Example of the Lotus Sutra's "Peaceful Practices" and cultivate throughout one's entire life. If a shorter period is more suitable, the Contemplation Sutra speaks of one to seven days, or the Universal Gateway Chapter speaks of single sessions of worship. In the end, what matters is the application of mind; fixed days are not absolutely necessary. For the Lotus Samadhi now being cultivated: if one can practice with focused diligence, how could one fail to break through obstacles and reveal truth? Still, one must first recognize the aim of one's focus and the gateway of progress — namely, complete and constant right faith. How is faith aroused? Believe that all dharmas are inherently complete within the mind. The whole mind gives rise to them; arising has no separate principle — it all comes from inherent completeness. Completeness has no separate completeness — everything is dependently originated. Therefore, the characteristics of the world are constant. The principle of dependent origination is one. Phenomena and principle are not two. Form and mind interpenetrate. Thus, each dharma pervades everywhere; each thought-moment is complete in itself. The ten directions and three periods of time do not depart from this instant. All Buddhas and all sentient beings are each called the Dharma Realm. Everywhere is emptiness; the whole is provisional. The two extremes are unobtainable; the middle way is not established. The three truths are fused perfectly. One mind is fully complete — not one, not different; neither vertical nor horizontal. It cannot be spoken of through words, nor can it be grasped by consciousness. This is the realm beyond thought — the essential gateway to the path. Based on this, one broadly activates compassion — without conditions, without thoughts. Relying on this, one skillfully stabilizes meditation and wisdom — uncreated, non-active. Leaning on this, one universally breaks through attachment — what attachment would not be broken? According to this, one reverses the search to clear obstruction — no obstruction remains unopened. The aids to enlightenment follow accordingly, and the appropriate remedial practices are attached to this. The perfect stage can then be ascended. Calm and patient, unmoving, one does not remain stuck in the semblance stage but quickly enters the partial realization of truth. This is why the Great Master Zhizhe of Tiantai first instructed practitioners to approach a good teacher and learn the place of repentance — that is, the realm reached by contemplation of the inconceivable principle. Next, he taught the methods of repentance, which are threefold: 1. \*\*Repentance through Practice\*\*: What is done with body and speech follows the Dharma exactly. 2. \*\*Repentance through Sign-Manifestation\*\*: One stabilizes the mind and visualizes until signs appear. 3. \*\*Repentance through Non-Arising\*\*: One realizes that one's own mind is inherently empty, that offense and merit have no owner. One contemplates the true nature of karma and sees the origin of offenses. The Dharma Realm is perfectly fused; true suchness is pure. Though the methods are three, practice occurs in a single moment. One may lack the earlier methods, but must never lack the later ones. Non-Arising Repentance is the most essential; Sign-Manifestation is still comparatively lenient. For the sublime contemplation is the core of Mahayana — the foremost principle. Extinguishing offenses is like overturning the great earth — all grass and trees wither. Revealing virtue is like light shining on a clear river — every reflection appears distinctly. When this principle-based contemplation guides the ritual practices, then each single bow and each circumambulation erases offenses accumulated over eons of dust. Each lamp and each cup of water creates merit equal to space itself. Therefore, when reciting the confession of the six sense faculties, one's mind should hold all three modes of repentance. Only with such focus can one proceed in practice. The Lotus Samadhi Manual states: When the practitioner first enters the practice hall, ten requirements must be fulfilled: 1. Purify and adorn the practice hall. 2. Purify body and environment. 3. Make offerings with the three actions. 4. Invite the Three Jewels. 5. Praise the Three Jewels. 6. Pay homage to the Buddhas. 7. Repent. 8. Walk in circumambulation. 9. Recite the Lotus Sutra. 10. Contemplate the Single Reality. Among these ten methods, some merely describe the outward procedures, some teach mental contemplation, and some involve reciting written verses aloud. All details are given in the original text and need not be repeated here. Now I will only briefly describe the essential points of each. \*\*First: Purifying and adorning the practice hall.\*\* \*\*Second: Purifying the body.\*\* These are self-evident. \*\*Third: The threefold offering.\*\* When the practitioner makes offerings with body, speech, and mind, he must evoke thoughts beyond conceptual understanding and let go of the mind that regards things as truly existing. Whether incense or flowers, their substance is the Dharma Realm itself. The offerer and the offered — their nature is originally empty. Yet their reach pervades everywhere, giving rise to endless manifestations. Their nature is permanent, extending throughout without omission. Not only do they reach this world and other lands, but they also enter the future and the past universally. Offerings are made to the Three Jewels; the fragrance equally permeates all beings. Though one speaks of offering material things, because matter pervades the Dharma, this is true Dharma-offering. It nourishes the Dharma body. The five fruits are all constant; the four virtues all become manifest. Therefore, silently visualize the verse on incense and flowers. \*\*Fourth: Inviting the Three Jewels.\*\* \*\*Fifth: Praising the Three Jewels.\*\* \*\*Sixth: Paying homage to the Three Jewels.\*\* When first bowing to the Buddha, one should deeply know that the Buddha body is not separate from one's own mind — they share the same source of awakening, which illuminates all dharmas perfectly. The Buddhas, awakened, rise in compassion of shared essence. Sentient beings, confused, are subjected to illusions. When compassion and suffering encounter each other, mutual response naturally occurs. One body reaches before all Buddhas; a single bow erases boundless offenses. Therefore, silently contemplate the verse on bowing to the Buddha. When bowing to the Dharma, one should deeply know that the enlightened virtues realized by all Buddhas and the inherently enlightened mind obscured in sentient beings, all gateways of practice, and the boundless teachings — all are free from defilement, pure, and serve as guiding standards for sages and ordinary beings alike. In accord with this Dharma, one pays homage with the three actions. Therefore, silently contemplate the verse on bowing to the Dharma. When bowing to the Sangha, this refers to the sages of the three vehicles. Though they are still on the causal stage, they have already reached the true source. They share the Buddha's unconditional compassion and respond without deliberation. Now I, with my three actions, evoke response from the holy assembly. Their four great vows permeate and extinguish my karmic roots of offense, bringing forth the fruits of happiness in me. Therefore, silently contemplate the verse on bowing to the Sangha. Then one should activate the mind of universal repentance, to accomplish the way of vast deliverance. If one does not, not only will the great path not be accomplished, one will also find it difficult to extinguish accumulated faults. Why? Because from beginningless time, when I created offenses, my own body was the root of karma, and sentient beings were the conditions for evil. Life after life, I harbored love and aversion toward them. Everywhere, I engaged in lust and killing toward others. Moreover, all men have been my fathers, all women my mothers. All are connected to me through karmic entanglement, all are covered by afflictions. Now I activate compassion of shared essence and repent in accordance with truth — reaching to the end of deluded defilement, penetrating to the source of true nature. I repay the four kinds of kindness above and benefit the three realms of existence beside. All sentient beings, in their essential nature, are universally included. Therefore, silently contemplate. \*\*Seventh: Repentance of the six sense faculties and the four repentances.\*\* The offenses of the six sense faculties should all be eliminated; the four repentances should all be accomplished. In practicing repentance, one is essentially disclosing one's offenses openly. Why is this necessary? It is like the roots of grass and trees: when exposed, they wither; when covered, they flourish. Thus, good roots should be covered, and all good qualities will grow. Offense-roots should be exposed, and all offenses will be extinguished. Now, before the Three Jewels, whose true vision illuminates the boundary between my good and evil, penetrating to the very core of my existence from beginning to end — from the subtle to the manifest — I disclose everything completely, hiding nothing. This is what is meant by the ten minds in reverse order and the ten minds in forward order, encompassing both delusion and awakening. When one deluded about truth and created evil, there were ten minds: beginning with beginningless ignorance giving rise to craving and views, and ending with becoming an icchantika who denies cause and effect. Thus, one sank in the cycle of birth and death with no prospect of liberation. Now, encountering the excellent conditions of the Three Jewels, one can give rise to a single thought of right faith. Putting others first and oneself last, one reforms the past and cultivates the future. Thus arise the ten minds that reverse the current of samsara and follow the path to nirvana: beginning with deep faith that cause and effect never vanish, and ending with perfect awakening that mind-nature is originally still. Each reverses the previous ten minds. Without knowing the first ten minds, one cannot recognize the characteristics of creating offenses. Without the latter ten minds, one cannot understand the method of repentance. Therefore, to practice the five repentances, one must first activate the ten minds. So one silently contemplates. After this contemplation, one should speak the offenses of the six sense faculties. This confession text of the six sense faculties was not composed by any human teacher — it was personally spoken by the Buddha himself. Shakyamuni, the original teacher, taught it, and the great Bodhisattva Samantabhadra revealed this method of removing obstacles for practitioners of the samadhi. This is because he deeply saw the causes of sentient beings' transgressions and the characteristics of their offense-creation. He also knew that all dharmas are originally quiescent, entirely luminous, signless, unconditioned, undefiled, unobstructed — mutually including, mutually activating, mutually manifesting, mutually arising. All are true, all are suchness — neither to be destroyed nor established. Deluded minds, agitated and confused, encounter everything with distorted madness, mistaking enlightenment and nirvana for affliction and samsara. Therefore, the great Bodhisattva revealed the method of repentance and opened the gate of liberation, causing beings to realize that ignorance is itself awareness, that what binds is actually unbound. Within this sublime principle, one repents these deep offenses. Thus, when repenting the offenses of the eye faculty, one sees the constant forms of all Buddhas. When repenting the ear faculty, one hears the sublime sounds of all Buddhas. And when repenting the mind faculty, one awakens that in this very moment, the three bodies are one substance and the four virtues are fully present. In essence, all aspects of offense are none other than reality itself. The ten evils, the five heinous crimes, the four grave offenses, the eight wrong paths — all are gateways of the Dharma through the poison of principle, all are the fundamental functions of originally-enlightened nature's defiled aspect. With this as the means of repentance, this itself is what is contemplated. Delusion and wisdom are originally one; principle and phenomena share a single ground. What obstructs and what is obstructed both dissolve. What repents and what is repented are both forgotten. Throughout the day one exerts effort, yet throughout the day there is nothing done. This is called repentance with no aspect of offense. It is also called the great adorned repentance, and the supreme, foremost repentance. With this non-arising principle contemplation as the main agent of repentance, one then uses the performed ritual practices as the supporting conditions. These rituals consist of prostrating with five limbs touching the ground, like a great mountain collapsing. One reproaches oneself, with words and tears flowing together. One crushes pride and subjugates the will, confessing offenses and seeking mercy. When such ritual practice is diligent, the principle contemplation advances further. Just as in washing, though the cleansing depends on clear water, without the addition of cleansing agents, stubborn grime will not come off. Thus, primary and supporting practices must be combined, like eyes and feet depending on each other. This does not merely extinguish offenses — it enables realization of truth. Therefore, if the six-faculty repentance is accomplished, purification of the six faculties can be attained. If one does not make the perfect contemplation primary, it cannot be called Mahayana repentance. Even if one can extinguish offenses, it only avoids the three lower realms. Even if one can generate goodness, one does not escape the three realms. One must understand this principle first, then recite the text. In this way, practice and understanding proceed together, accomplishing great benefit. \*\*Then come the four repentances:\*\* These are: (1) earnestly requesting the Buddhas to remain, (2) rejoicing in others' goodness, (3) transferring merit, and (4) making vows. They are all called "repentances" because they all have the power to extinguish offenses. - Requesting extinguishes the offense of Māra asking the Buddha to enter final nirvana. - Rejoicing extinguishes the fault of envy toward others' wholesome practice. - Transferring extinguishes the mind that wrongly seeks the three realms. - Vowing extinguishes the fault of abandoning one's practice. \*\*On the first, requesting:\*\* First, one should know that in this very moment, in the ten directions, there are Buddhas as numerous as dust-motes of inexpressible Buddha-lands who have just taken their seats beneath the Bodhi tree and have not yet turned the Wheel of Dharma. I now, in accordance with principle, visualize myself before each of these Buddhas, requesting them to teach the sublime Dharma. In this same moment, in the ten directions, there are likewise Buddhas, equal in number to the dust-motes above, who are proclaiming their entry into nirvana. I appear before each of them, requesting them to remain in the world for a long time. Being able to activate this thought not only extinguishes the offense of Māra, but also accomplishes the gift of Dharma. Its merit is immense. The key lies in activating this mind first, then speaking the words. \*\*On the second, rejoicing:\*\* This means rejoicing in the good deeds of others and being happy at their success. Whether it is ordinary beings in the six realms, sages of the two vehicles, all bodhisattvas, or Buddhas of the three periods of time — all their wholesome roots, both conditioned and unconditioned, and their merit in seeking awakening above and liberating beings below — one rejoices in them all, praises them, and follows along in practice. Goodness is the cause of happiness. When one rejoices in and assists it, one shares in giving the fruit of well-being to all sentient beings. One should maintain this attitude in every moment. \*\*On the third, transferring:\*\* This means: (1) transferring from phenomena to principle, (2) transferring from self to others, and (3) transferring from cause to result. First, transferring from phenomena to principle: Originally, it is because principle is complete that phenomenal functions arise. All practice and realization do not go beyond the nature of principle. Sentient beings, in their ignorance, stubbornly regard their practice as conditioned. Now I direct this mind toward ultimate reality. Second, transferring from self to others: In the past, deluded about the universality of principle, all the good I cultivated was meant to adorn myself and my own relations. Now, in accordance with my original nature, I transfer it to all sentient beings. Third, transferring from cause to result: Even the smallest seed of goodness cultivated through the three actions does not aim at the two vehicles, nor does it stagnate in the three realms of existence. When practice accords with true nature, it becomes the twin causes of liberation and realization. Because the cause necessarily reveals truth, it returns to the ultimate three virtues. This is called transferring from cause to result. These three kinds of transference are practiced by all bodhisattvas together. Therefore, practitioners should transfer in this way. \*\*On the fourth, vowing:\*\* This refers to resolving firmly in one's determination. All bodhisattvas share four universal vows: - Those who have not yet crossed suffering, I vow to help them cross. - Those who have not yet understood the origin of suffering, I vow to help them understand. - Those who have not yet established themselves on the path, I vow to help them establish. - Those who have not yet realized cessation, I vow to help them realize. These are the general aim. Now, however, we specifically direct our minds toward rebirth in the Pure Land. Why? Because in this world of endurance, one does not always encounter Buddhas, and there are many adverse conditions. Even those on high stages can regress. But in that land of peace and nourishment, one constantly sees the Buddha and encounters only favorable conditions. Even a beginner immediately attains non-retrogression. Furthermore, the vow-power of that Buddha universally gathers in all sentient beings. If one genuinely seeks rebirth there, one will certainly attain it. Moreover, the good and evil karmic causes accumulated over past and present lives all demand their due at the end of life. If at death one's evil thoughts prevail, all one's evils come to fruition and drag one into the lower realms. If at death one's wholesome thoughts prevail, all one's goodness comes to fruition and draws one toward the higher realms. Since we now seek rebirth in the Pure Land of Peace and Nourishment, we must adorn ourselves with pure karma. Without the powerful pull of vows, how could one maintain right mindfulness at the moment of death? Therefore, one must sincerely make vows with firm resolve. If one wishes to attain rebirth, one should be single-minded and earnest. \*\*Eighth: Walking in circumambulation.\*\* \*\*Ninth: Reciting the sutra.\*\* To briefly understand the essential contemplation in these practices: simply visualize that the body circumambulating the Buddha and the voice reciting the sutra are each the Dharma Realm itself, pervading all of space. All sentient beings hear these verses. The Three Jewels throughout the ten directions receive my circumambulation. Yet there is no one who circumambulates and nothing that is circumambulated. The distinction between reciter and recitation is forever cut off. Walking — each step leaves no trace. Reciting — each sound is beyond hearing. Thus it is said: "Lifting the foot and placing the foot, none of it is not the place of awakening." And again: "One who speaks the Dharma neither speaks nor shows." Such circumambulation and recitation have merit beyond compare. \*\*Tenth: Sitting in meditation — the direct contemplation of reality.\*\* All the previous contemplations, though in accord with principle, still involved phenomenal practice. This was to enable practitioners, while engaged in matters, to embody the truth within them — to keep the mind from clinging, so that effort is never wasted. This was the purpose of those arrangements. The meditation practice presented now is the true cultivation, exclusively employing principle contemplation. First, I will explain the sitting posture, then reveal the method of contemplation. \*\*The sitting posture:\*\* One should sit in a quiet room on a meditation bench, in the full lotus position. Placing the left foot on the right thigh is called half-lotus. Then placing the right foot on the left thigh, drawing both feet up against the body so they align with both thighs, is called full lotus. This posture is the best — it most readily gives rise to dhyāna. If one cannot manage full lotus, half-lotus will suffice. Next, arrange one's robes. They should not be too loose, or one will be exposed; nor too tight, or the breath will be constricted. Next, straighten the body. Do not slouch or lean. The neck and back should be aligned. The head should be neither lowered nor raised, but level and natural — do not force it. Close the eyes to shut out external light. Close the mouth to keep out external air. Next, let the breath become even and subtle. Let the mind be free of drowsiness and distraction. As the Guide to Cessation and Contemplation says: Adjust the body so it is neither tense nor slack. Adjust the breath so it is neither rough nor stifled. Adjust the mind so it is neither floating nor sinking. When these three are adjusted, meditative concentration can arise. \*\*The method of contemplation:\*\* This means setting aside the external and turning inward. It means setting aside forms and taking the mind as the object. One need not seek any other dharma as an object of contemplation. One contemplates only the present thought — this very moment, the briefest, subtlest instant. It is near at hand and essential. Why abandon this present deluded thought to imagine some other suchness apart from it? One should contemplate: This single thought of consciousness has virtue and power beyond measure, a substance and nature that is permanent. All Buddhas of the ten directions, all sentient beings, past, present, and future, all of space and all Buddha-lands — all are completely included, nothing outside. All converge within this one thought. Like a single jewel in Indra's net. Like a single wave on the great ocean. The wave has no separate substance — it is entirely made of water. Since water is boundless, the wave is also limitless. A single jewel may be small, but its reflection appears in all the other jewels. And the reflections of all the jewels enter into the single jewel. The many jewels are not many. The single jewel is not one. The present single thought is exactly the same. Its nature reaches through the three periods of time. Its substance pervades the ten directions. It includes everything without omission and gives rise to everything without end. The nine realms' actual creations and the Buddha-ground's provisional manifestations — none depart from this present moment. This single instant can exhaust the functions of past and future. But one must know that the nature inherently contains everything. Only then can it include and give rise to all. Do not suppose that original awakening is solitary and only comes into being through adventitious conditions. Those who do not understand that the nature is inherently complete will turn Dharma into conditioned construction, and contemplation will not be without an object. Now I contemplate: All dharmas are exactly this one mind. This one mind is exactly all dharmas. It is not that one mind gives rise to all dharmas. It is not that one mind contains all dharmas. There is no before or after. There is no object or subject. Though we speak of all dharmas, their nature and characteristics are originally empty. Though it is the one mind, sages and ordinary beings appear distinctly. Simultaneously destroyed, simultaneously established. Neither existent nor non-existent. Object and contemplation are both forgotten. All opposition is cut off. This cannot be expressed in words. It cannot be grasped by thought. Therefore one declares it by force: this is the subtle contemplation beyond thought. This contemplation has no limit in extinguishing offenses. It reveals the deep source of truth. This is the Śūraṅgama dhyāna. This is the Lotus Samadhi. It is also called the King of Samādhis, because it governs all samādhis. It is also called the Sovereign of Dhāraṇīs, because it gives rise to all dhāraṇīs. Its merit is so profound that praise cannot reach it. In the foregoing account, both the ritual practices and the principle contemplation may have omissions and abbreviations. When the reader is pressed for time, reference to this text is sufficient without needing to cite other sources. If one wishes for a fuller treatment, one should consult the Great Calming and Contemplation (Móhē Zhǐguān). Know that the entire work on Calming and Contemplation is the fishing net of the Lotus Samadhi. The ten contemplations of the One Vehicle are its true substance. The perfect, sudden Mahayana reaches its ultimate here.