第六生善滅惡門(凡六位)
Gate of Generating Good and Eliminating Evil (Six Stages in Total)
譜曰。聽法。護法。請法。令六道凡夫生出世善。作法取相無生三懺。令三障重罪皆得滅除。故為入佛法之初門。
Listen to the Dharma, protect the Dharma, and request the Dharma. These practices enable ordinary beings in the Six Realms to develop a wholesome mind that transcends worldly life. The three types of repentance—performing practices based on forms, realizing the emptiness of forms by taking on their characteristics, and realizing the unborn nature—allow all heavy karmic obstacles (the Three Obstructions) to be completely eliminated. Therefore, this is the entrance gate to the Buddha's teachings.
聽法雜眾(阿阿。南洲 阿彌。四王天 彌彌 阿陀。皆忉利天彌陀。夜摩天 陀陀。兜率天 那佛。聲聞心 謨佛。支佛心 阿佛。事度心 彌佛。體空觀陀佛。次第觀 佛佛。圓頓觀)
Listening to the Dharma, the assembly is diverse:
(Ah Ah. The Southern Continent. Amitabha. The Four Heavenly Kings. Mi Mi. Amitabha. All are in the Heaven of the Thirty-Three with Amitabha. The Suyama Heaven. Tuo Tuo. The Tushita Heaven. Na Buddha. The mindset of a Hearer. Mo Buddha. The mindset of a Solitary Buddha. A Buddha. The mindset of the Six Perfections. Mi Buddha. Contemplating emptiness in essence. Tuo Buddha. Gradual contemplation. Fu Fu. Perfect and sudden contemplation.)
譜曰。有間地獄。畜生。餓鬼。脩羅。惡人。並得承佛僧力。聽聞正法。生其世出世間善根。正聽法時。對治見思。令不現起。故那那等不行。若生世間有漏善根。即感人天樂報。如阿阿至陀陀等。若生出世無漏善根。即解三乘四教。如那佛至佛佛等。
The scripture says: Those in the hells, animal realms, hungry ghost realms, asura realms, and wicked people can all rely on the power of the Buddha and the Sangha to hear the true Dharma. This gives rise to both worldly and transcendent roots of goodness. While properly listening to the Dharma, they work to counter false views and attachments, preventing them from arising. Therefore, various afflictions and wrong actions cease.
If worldly and conditioned roots of goodness arise, this brings about the rewards of heavenly and human bliss, similar to how recitation from "Ā" to "Tā" expresses different levels. If transcendent and unconditioned roots of goodness arise, this leads to an understanding of the three vehicles and the four teachings, similar to how recitation from "Buddha" to "Buddha" expresses the ultimate.
護法八部(阿阿。初果 阿彌。見地 彌彌。薄地 阿陀。初住彌陀。七住 陀陀。十住 那佛 謨佛。皆圓五品阿佛。圓十信 彌佛。上品中生 陀佛。上品上生 佛佛。圓十住)
The Eight Divisions of Dharma Protectors(Ah, Ah. The initial stage, Ah Mi. Insight, Mi Mi. Weakening afflictions, A Tuo. The first stage of the Bodhisattva path, Mi Tuo. The seventh stage, Tuo Tuo. The tenth stage, Na Fo, Mo Fo. All are fulfilled at the five stages of perfect teaching, A Fo. The perfect ten stages of faith, Mi Fo. The upper-middle level of rebirth, Tuo Fo. The upper-upper level of rebirth, Fo Fo. The perfect ten stages of abiding.)
譜曰。八部者。一天。二龍。三夜叉。四乾闥婆。五阿脩羅。六迦樓羅。七緊那羅。八摩睺羅伽。(梵語提婆此翻為天。雖通指三界諸天。而護法者。唯欲界六天為多。以其近在散地故也。梵語那伽。此翻為龍。畜生趣攝。梵語夜叉。此翻勇健。亦翻暴惡。鬼趣所攝。梵語乾闥婆。此翻香陰。亦翻尋香行。乃是天帝樂神。亦鬼趣攝。梵語阿脩羅。此翻無端正。亦翻非天。雖有四種。自為一趣。梵語迦樓羅。此翻金翅鳥。亦畜生趣所攝。梵語緊那羅。亦云真陀羅。此翻疑神。新翻歌神。亦鬼趣攝。梵語摩睺羅伽。此翻大腹行。大蟒神。亦畜生攝。)祇是天。阿脩羅。鬼。畜。四趣攝耳。以其並有業報神通福力。故若遇善知識。發淨信心。便能護持正法也。既護正法。能伏見思現行。故那那等不行。阿阿。則創悟生滅四諦。故成初果阿彌。則創觀生即無生。故成見地。彌彌。則重慮無生。故成薄地。阿陀。則次第門中。創見真諦。故為初住。彌陀。則純善定力。能別苦輪。故為七住。陀陀。則諸禪三昧。能達界內種種法門。故為十住。那佛。謨佛。則雖有煩惱。如無煩惱。故為圓五品位。阿佛。則麤垢任運先落。故為圓信。彌佛。陀佛。則以戒定功德。迴向如來大願海中。故生淨土。佛佛。則開佛知見。為佛之所護念。故成圓十住也。
The commentary states: The "Eight Classes" are: 1. Devas (celestial beings), 2. Nagas (dragons), 3. Yakshas, 4. Gandharvas, 5. Asuras, 6. Garudas, 7. Kinnaras, 8. Mahoragas.
(In Sanskrit, "Deva" is translated as "heavenly being." Although this broadly refers to the various heavens of the Three Realms, those who protect the Dharma are primarily from the Six Heavens of the Desire Realm, because they are closer to ordinary, scattered mental states. In Sanskrit, "Naga" is translated as "dragon," belonging to the animal realm. In Sanskrit, "Yaksha" is translated as "brave and strong" or "cruel," belonging to the ghost realm. In Sanskrit, "Gandharva" is translated as "fragrant being" or "scent-seeker." They are the god of music for the Heavenly King and also belong to the ghost realm. In Sanskrit, "Asura" is translated as "ugly" or "not a god." Although they have four types, they form their own realm. In Sanskrit, "Garuda" is translated as "golden-winged bird," also belonging to the animal realm. In Sanskrit, "Kinnara," also known as "Zhentuoluo," is translated as "doubtful spirit," or in modern terms, "song spirit," and also belongs to the ghost realm. In Sanskrit, "Mahoraga" is translated as "large-bellied mover," or "great serpent spirit," also belonging to the animal realm.) This means they are only part of four realms: gods, asuras, ghosts, and animals. Since they all possess karmic retributions, spiritual powers, and blessings, if they encounter good spiritual guides and generate pure faith, they can protect the true Dharma. Once they protect the true Dharma, they can suppress the active manifestations of wrong views and clinging desires. Therefore, "Na Na" and others do not proceed. "A A"—this is a first realization of the truth of suffering and its arising through contemplation of impermanence, resulting in the first stage of Arhatship. "A Mi"—this is a first insight that existence itself is non-existence, reaching the stage of seeing the truth. "Mi Mi"—this is a deeper contemplation of non-existence, reaching the stage of weakening desire. "A Tuo"—in the gradual path, this is a first glimpse of ultimate truth, thus the first stage of a Bodhisattva. "Mi Tuo"—this is the power of pure virtue and concentration, capable of stopping the wheel of suffering, thus the seventh stage. "Tuo Tuo"—this is the mastery of various meditations, able to comprehend all the myriad dharmas within the world, thus the tenth stage. "Na Fo, Mo Fo"—although they still have afflictions, they are as if without afflictions, representing the stage of perfecting the five grades of practice. "A Fo"—their coarse impurities naturally fall away first, reaching the stage of perfect faith. "Mi Fo, Tuo Fo"—with the virtue of precepts and concentration, they dedicate their merits to the vast ocean of the Tathagata's vows, and are thus reborn in the Pure Land. "Fo Fo"—they open the Buddha's wisdom, are protected and remembered by the Buddha, and thus reach the tenth stage of a Bodhisattva.
請法梵王(阿阿。三果 阿彌。離欲 彌彌。已辦地 阿陀。五住彌陀。十住 陀陀。十行 那佛。謨佛。圓五品 阿佛。圓十信 彌佛。上品上生陀佛。圓十住 佛佛。實報淨土)
Please, Dharma King Brahma: 〈Note: - Fruit of the Third Stage: Let go of attachments. - Freedom from Desires: Deep and profound. - Stage of Completion: Unmoving. - Five Dwelling Stages: Limitless Light. - Ten Dwelling Stages: Thus Thus. - Ten Practices: That Buddha. - Homage to the Buddha. - Five Perfections: Ah Buddha. - Ten Perfections of Faith: Limitless Buddha. - Highest Grade of Rebirth: That Buddha. - Ten Perfections of Dwelling: Buddha of Buddhas. - Land of Actual Reward: Pure Land. 〉
譜曰。欲界六天。未離散地。故五欲習強。而威神不遠。二禪以上。已離覺觀。故德位雖貴。而號令不行。唯初禪大梵天王。劫初成時。最先受生。餘諸天人並呼為父。故三界中其權獨重。雖以具大我慢。聖者不生其中。實則諸佛道成。彼必首為請主。既已請轉法輪。即便能伏煩惱。故那那等不行。阿阿。則創見四諦。先斷欲塵。故成三果。阿彌。則初悟即空。久離欲染。成離欲地。彌彌。則重慮即空。斷餘殘使。成已辦地。阿陀。則無量門中。還齊三果。故為五住。彌陀。則功行稍進。界內理明。故為十住。陀陀。則三昧門中。起諸幻化。故為十行。那佛。謨佛。則具縛凡夫。能知祕藏。故登五品。阿佛。則麤垢先落。能淨六根。故成圓信。彌佛。則慈心具戒。隨佛往生。陀佛。則定慧圓明。頓開佛眼。佛佛。則以修顯性。入無障礙法界也。
The text explains: The six heavens of the Desire Realm have not yet left the realm of distraction. Thus, their attachment to the five desires is strong, and their divine power does not extend far. Those in the Second Dhyāna and above have already left behind thought and examination. Thus, although their virtuous position is exalted, their authority cannot act. Only the Great Brahmā King of the First Dhyāna, when this world first formed, was the first to be reborn. All other gods and humans call him "Father." Therefore, within the Three Realms, his authority alone is supreme. Although he possesses great arrogance, saints are not born in his realm. In truth, when a Buddha completes the path, this king must be the first to request the teaching. Having requested the turning of the Dharma Wheel, he is then able to overcome afflictions. Therefore, those with "Na Na" do not act. With "Ā Ā," they first see the Four Noble Truths and first cut off desires of the realm of form, thus achieving the Third Fruit. With "Ā Mí," they first awaken to emptiness, having long left behind desire's contamination, and achieve the stage of freedom from desire. With "Mí Mí," they repeatedly contemplate emptiness, cutting off remaining habits, and achieve the stage of what is accomplished. With "Ā Tuó," they practice countless methods and still align with the Third Fruit, thus residing in the Five Abodes. With "Mí Tuó," their practice and virtue slightly advance, and their understanding of the realm of phenomena becomes clear, thus residing in the Ten Abodes. With "Tuó Tuó," within the gate of Samādhi, they manifest various illusions, thus practicing the Ten Conducts. With "Nā Fó" and "Mó Fó," ordinary beings bound by afflictions can know the secret treasury, thus ascending to the Five Grades. With "Ā Fó," coarse defilements first fall away, and they can purify the six senses, thus completing perfect faith. With "Mí Fó," they maintain compassion and perfect precepts, following the Buddha to rebirth. With "Tuó Fó," their concentration and wisdom become perfectly clear, and they suddenly open the Buddha-eye. With "Fó Fó," they cultivate to reveal their true nature, entering the realm of unobstructed Dharma.
作法懺(那那。上品惡 那謨。中品惡 謨謨。下品惡 阿阿。南洲阿彌。鐵輪王 彌彌 阿陀。皆四王天 彌陀。忉利天 陀陀。夜摩天 那佛。兜率天謨佛。取相懺 阿佛。無生懺 彌佛。業清淨戒 陀佛。餘清淨戒 佛佛。念清淨戒)
Practice Repentance
(Nana. Severe evil: Namo. Moderate evil: Momo. Minor evil: Aa. In Jambudvipa: Ami. Iron Wheel King: Mimi. Ato. All Four Heavenly Kings: Mituo. Trayastrimsa Heaven: Tuotuo. Yama Heaven: Nafo. Tusita Heaven: Mofu. Repentance with Form: Afo. Repentance without arising: Mifo. Pure karma precepts: Tuofo. Other pure precepts: Fofo. Pure mindfulness precepts.)
譜曰。大小七眾。犯諸輕戒。以殷淨心。不敢覆藏。向他清淨師友發露悔除。名作法懺。一往但能除滅小罪。不能除滅根本重罪也。 那那等三。煩惱習強。悔已復犯。遂成三品十惡。 阿阿。則罪滅福生。不失人道。 阿彌則加以善力。堪作人王。 彌彌。阿陀。則十善稍增能為護世。 彌陀。則十善倍勝。忉利可生。 陀陀。則資以定力。夜摩可往。 那佛。則欲覲補處得上四天。 謨佛。則深覺過患進修取相。 阿佛。則欲拔罪本。直觀無生。 彌佛。則懺力精純。初登大乘淨戒。 陀佛。則攝心妙懺。能淨無量律儀。 佛佛。則頓發無漏真明。永不忘失正念。
The text explains: Among the seven groups of practitioners [monks, nuns, and lay followers], when anyone commits minor precept violations, if they sincerely repent with a pure heart, not daring to hide their faults, and confess to a pure spiritual teacher or fellow practitioner, this is called "repentance through practice." This method can eliminate small offenses but cannot remove the fundamental heavy transgressions.
For those with three kinds of strong afflictions [greed, hatred, ignorance], they may repent but repeat the offense, creating three levels of the ten unwholesome deeds. For the level "Na Na," they eliminate offenses and cultivate merit, preserving their human rebirth. For "A Mi," they add virtuous efforts and can become human kings. For "Mi Mi" and "A Tuo," they strengthen the ten wholesome actions and become protectors of the world. For "Mi Tuo," they excel further in the ten wholesome deeds and can be reborn in the Heaven of the Thirty-Three. For "Tuo Tuo," they cultivate meditative concentration and reach the Heaven of Yama. For "Na Fo," they aspire to see the future Buddha and attain the four higher heavens. For "Mo Fo," they deeply perceive the faults of existence and diligently pursue the path of signs. For "A Fo," they seek to uproot the source of wrongdoing and directly observe non-arising. For "Mi Fo," their repentance power becomes pure and they first enter the Mahayana pure precepts. For "Tuo Fo," they practice the sublime repentance of concentrated mind, purifying countless ethical guidelines. For "Fo Fo," they suddenly awaken to the true wisdom free from outflows, never losing their right mindfulness.
取相懺(阿阿。別相念 阿彌。總相念 彌彌。性地 阿陀。六心彌陀。八心 陀陀。十心 那佛。願升內院 謨佛。求生淨土 阿佛。業清淨戒彌佛。餘清淨戒 陀佛。覺清淨戒 佛佛。無上道戒)
Inner Truth Purification(A A. Individual Observation A Mi. Collective Observation Mi Mi. Ground of Character A Tuo. Six Minds Mi Tuo. Eight Minds Tuo Tuo. Ten Minds Na Fo. Aspire to Ascend Inner Court Mo Fo. Seek Rebirth in Pure Land A Fo. Karmic Purification Precepts Mi Fo. Supplementary Purification Precepts Tuo Fo. Awakening Purification Precepts Fo Fo. Supreme Path Precepts.)
譜曰。七眾若犯根本大戒。依小乘律。不通懺悔全依大乘教法。立壇結界。淨治三業。晝夜六時。勤修五悔。哀求諸佛菩薩冥顯加被。祈復淨戒。故名為取相懺。能滅根本重罪。但未即滅七逆罪耳。(七逆者。一出佛身血。二弒父。三弒母。四弒和尚。五弒阿闍黎。六破羯磨轉法輪僧。七弒三乘聖人。須更修無生懺。)既結壇儀。不起惑業。故那那等不行。既滅重罪。隨功行之淺深漸登觀行。阿阿。則初修四種念處。阿彌。則念處慧力稍深。彌彌。則接彼相似空性法流。阿陀等三。則仰信中道。漸能伏見思惑。那佛等二。則或求親覲補處或圖永侍慈尊。阿佛。則根本堅明。彌佛。則律儀成就。陀佛。則定其得發。佛佛。則圓滿戒度。
The texts states: If a member of the Seven Assemblies commits a major fundamental precept, according to the Lesser Vehicle Vinaya, they cannot repent. But if they rely completely on the Great Vehicle teachings, they can set up an altar and establish boundaries, purify the three types of karma, and diligently cultivate the five kinds of repentance day and night in all six periods. They earnestly beseech the Buddhas and Bodhisattvas, both openly and secretly, for their blessings and empowerment, praying to restore the pure precepts. This is called "repentance through signs," and it can eliminate the fundamental heavy offenses—but not yet the Seven Transgressions.
(The Seven Transgressions are: 1. Shedding a Buddha's blood; 2. Killing one's father; 3. Killing one's mother; 4. Killing one's abbot; 5. Killing one's teacher; 6. Breaking up the Sangha engaged in official activities and turning the Wheel of Dharma; 7. Killing a holy being of the Three Vehicles. For these, one must further cultivate the repentance of non-arising.)
Once the altar ceremony is established, afflictions and karma do not arise, so the "Na Na" stages are not practiced. After eliminating these heavy offenses, depending on the depth of one's merit, one gradually advances in contemplation practice. The "A A" stage is the initial cultivation of the Four Foundations of Mindfulness. "A Mi" is when the wisdom-power of mindfulness becomes somewhat deeper. "Mi Mi" connects with the stream of the Dharmata of Emptiness that resembles the supramundane. The three stages ending with "A Tuo" involve trusting in the Middle Way, gradually subduing the afflictions of views and thoughts. The two stages ending with "Na Fo" involve either seeking to closely attend to the Buddha to come or eternally serve the Compassionate One. "A Fo" means that the foundation becomes firm and clear; "Mi Fo" means complete accomplishment in the precepts; "Tuo Fo" means attaining meditative concentration; "Fo Fo" means perfecting the perfection of moral discipline.
無生懺(那那。聲聞心 那謨。聲聞心 謨謨。辟支心 阿阿。事度心阿彌。性地 彌彌。八人地 阿陀。初發心住 彌陀。七住 陀陀。十住 那佛。求生淨土謨佛。圓五品 阿佛。圓十信 彌佛。上品上生 陀佛。方便淨土 佛佛。圓住)
The Non-Arising Repentance( Nāmó, śrāvaka-mind. Nāmó, śrāvaka-mind. Mōmō, pratyekabuddha-mind. Ā Ā, carya-mind. Āmí, nature-stage. Mímí, eight-person-stage. Ātuó, first-aspiration-abode. Mítuó, seventh-abode. Tuótuó, tenth-abode. Nàfó, seeking rebirth in the Pure Land. Mófó, Perfected Five-Rank. Āfó, Perfected Ten-Faith. Mífó, Highest-Grade Rebirth. Tuófó, Convenience-Pure-Land. Fófó, Perfect-Abode. )
譜曰。不論輕罪。重罪。十惡。七逆。先用作法取相而導其流。隨即觀罪性空以塞其源。所謂若欲懺悔者。端坐念實相。眾罪如霜露。慧日能消除。是名無生懺也。設無清淨師友可向作法。又無如意助緣可立壇儀。則應秉質直心。立決定志先向十方三寶。悔除所犯。誓不更造。次於阿蘭若處。如理思惟。觀罪無生。此即所謂寧可缺於前前。不可缺於後後。勤而行之。亦必滅罪證理也。然所觀無生。通乎四教。或因緣生滅。無實我法。故名無生。或因緣即空。如幻如夢。故名無生。或因緣即假。虛妄有生。而中道之體雙非空有。故名無生或因緣即中。深達罪相即是實相。不可思議。故名無生。今那那等三。見思垢重。智慧狹劣。故雖觀無生。仍趣偏徑。阿阿。則生滅門中創發大願。成事度心。阿彌。則觀生無生得相似解。故成性地。彌彌。則純觀無生。發真不遠。為八人地。阿陀。則次第門中。創見真諦。故為初住。彌陀。則十善已純。能出三界故為七住。陀陀。則三昧力勝。通諸法門。故為十住。那佛。則志在帶業橫超。故為求生淨土。謨佛。則具縛能知祕藏。故為圓五品位。阿佛。則麤垢已除。故登圓十信位。彌佛。則具戒見佛。故得上品上生。陀佛。則定慧相資。捨分段而獲意生。佛佛。則性修不二。開佛眼而登圓住。
Broadly speaking, whether the offense is light or heavy, whether it involves the ten evils or the seven great rebellious acts, the preliminary approach is to use ritual practice and the ability to recognize marks in order to guide the flow. Then immediately contemplate the emptiness of the nature of offenses to block their source. This is what is meant by: "If you wish to repent, sit upright and contemplate true reality; all offenses are like frost and dew, the sun of wisdom can melt them away." This is called the repentance of no-arising.
Even if you have no pure teacher or spiritual friend to guide your ritual practice, nor favorable conditions to establish an altar and ceremonies, you should take a sincere heart, set a resolute determination, first repent all past wrongdoings before the Three Jewels of the ten directions, and vow never to repeat them. Then, in a secluded place, contemplate properly, observing that offenses have no arising. This is precisely what is meant by: "It is better to lack the former than to lack the latter." Practice diligently, and this too will surely lead to the elimination of offenses and the realization of truth.
However, the contemplation of "no-arising" is common to the Four Teachings. It is called no-arising because: cause and condition produce arising and cessation, with no real self or dharmas; or because cause and condition are immediately empty, like illusions or dreams; or because cause and condition are provisional, an illusory arising, while the Middle Way's essence is neither empty nor existent; or because cause and condition are the Middle Way, deeply penetrating the mark of offenses as the mark of reality, inconceivable.
Now, with the "Nana" class and the like, their defilements of views and thoughts are heavy and their wisdom is shallow and inferior. Thus, even when they contemplate no-arising, they still follow a biased path. "Ah-ah": Within the gate of arising and cessation, they first generate the great vow, accomplishing the mind of practice. "Ami": Contemplating arising as no-arising, they attain understanding that resembles the realization, thus reaching the stage of "Seeds of Nature." "Mimi": They exclusively contemplate no-arising, and the realization of truth is not far off, placing them at the "Eightfold person" stage. "A-to": Within the gradual path, they first see the truth of the noble path, thus reaching the "First dwelling" stage. "Mi-to": Their ten good deeds are already pure, able to transcend the three realms, thus reaching the "Seventh dwelling" stage. "To-to": Their samadhi power is superior, penetrating all Dharma-gates, thus reaching the "Tenth dwelling" stage. "Na-fo": Their resolve is to cross horizontally while carrying karmic burden, thus they seek rebirth in the Pure Land. "Mo-fo": They are bound by fetters yet able to know the secret storehouse, thus reaching the "Perfect Five Grades of Position." "A-fo": Their coarse defilements have already been removed, thus they ascend to the "Perfect Ten Faiths" stage. "Mi-fo": They have the precepts and see the Buddha, thus they attain the "Highest grade of Highest rebirth." "To-fo": Concentration and wisdom support each other, they abandon the realm of birth-and-death to attain the mind-born body. "Fo-fo": Nature and cultivation are non-dual, they open the Buddha-eye and ascend to the "Perfect Dwelling" stage.
第六生善滅惡門竟
The Sixth Gate: Cultivating Goodness and Eliminating Evil—Concluded.