The Essential Meaning of the Practice of Repentance

宋四明沙門釋知禮述

Composed by the Śramaṇa Zhili of Siming in the Song Dynasty

(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)。

(When summoned into the inner palace by Head Attendant Yu Yuanqing to carry out the practice of the Dharma Flower Samādhi for three days and nights, he wished to understand the Essential Meaning of the Practice of Repentance. Thus, I composed this treatise to instruct him.)

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。

Indeed, all Mahayana Sutras, which expound the modes of practice according to bodily deportments, are classified and do not go beyond these four types, which encompass all forms of practice without remainder.

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。

The first, is called the Constant Sitting Samadhi which is the One-Practice Samadhi,
The second, is called the Constant Walking Samadhi which is the Pratyutpanna Samadhi where ninety days marks one period,
The third, is called the Both Sitting and Walking Samadhi which is the Vaipulya Samadhi where seven days marks one period, and also the Dharma Flower Samadhi where three times seven days (twenty one days) marks one period,
The fourth, is called the Neither Sitting nor Walking Samadhi which is the Invitation of Avalokitesvara Samadhi where forty-nine days marks one period, as well as the Great Compassion Samadhi where three times seven days (twenty one days) marks one period.

Yet, in the various sutras, there are some samadhis that are not exclusively walking, sitting, or both. All such practices are subsumed under this [fourth] samadhi.

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。

Now, the reason for fixing the number of days is to cause the practitioner to set a determined period as to break through one’s hindrances, restrain one’s mind, cultivate the truth, and to decisively obtain the accomplishment of merit and manifest the principle [of Dharma].

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。

If one wishes to practise long-term, such as with the practice of the Dharma Flower’s Course of Ease and Bliss, then one may carry it out for one’s whole life or to shorten it, such as in the Contemplation of Amitayus Sutra, from one day up to seven days. Or again, like in the Universal Gateway Chapter (of the Dharma Flower Sutra), one performs prostrations at one given time, and so forth. However, [all ultimately] only depend on the application of mind, and thus it is not necessary to [strictly] fix the number of days.

今所修法華三昧者若能精至進功豈不破障顯理。

Now as for this practice of the Dharma Flower Samadhi, if one can fully refine it and progress in effort, how then could one not destroy the hindrances and manifest the principle of Dharma?

然須預識標心之處進行之門所謂圓常正信也。

However, one must in advance know the place where the mind is fixed, and the gateway of practice through which one can advance, this is namely the Perfect and Constant Right Application of Faith.

云何生信。

How does one give rise to this faith?

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徧周念念具足十方三世不離剎那諸佛眾生皆名法界。

One has faith that all dharmas are originally possessed of mind, that the mind completely manifests the arising of the truth of nondistinction, and because of being originally possessed of mind, dharmas possess no difference, and are possessed of all that is dependent origination; therefore all characteristics of the world are just the principle of dependent origination and one thing has the principle of being nondual; mind and matter mutually interpenetrate, and therefore each and every dharma completely pervades every thought-moment fully endowed with the Ten Directions and Three Times, thus one ksana is inseparable from all Buddhas and sentient beings, and therefore all dharmas are collectively named the Dharmadhatu.

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。

One should have faith that everywhere is empty, that totality is nothing but conventional, that the two extremes are unobtainable, and that the middle way does not abide anywhere; the Perfect Interfusion of the Threefold Truth and the One Mind is endowed with being neither same nor different, nor vertical, nor horizontal, nor expressible with words, nor is it conceived.

斯是不思議境入道要門。

This is Inconceivable Sphere that enters into the Path of the Gateway of the Essential.

依此博運慈悲無緣無念託此巧安定慧無作無為仗茲徧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。

Relying upon this, one extensively unfolds compassion that is unconditioned and free from discursive thought. Entrusting yourself to this, skilfully rest within serene samadhi and wisdom that is without action and fabrication. Relying upon this, completely destroy your attachments and delusions. What thoughts could thus not destroyed? On these grounds, turn back and investigate your obstructions and attachments. Through, non-attachment, may you cause the factors of enlightenment to be unobstructed. Therefore, within this, appropriately assist and regulate yourself. By relying on this, you will unite your practices with the Perfect Teachings and thus may you ascend toward the quiescent patience which is the unmoving and unobstructed Identity of Resemblance and thus may you quickly enter into the Stage of the Partial Truth.

故天台智者先令行人親近良師學懺悔處即不思議境理觀所詣之處也。

Therefore, Tiantai Dashi Zhiyi, first instructs practitioners to approach and draw near a good teacher to learn the principles of repentance. Namely, The Inconceivable Realm (the Dharmadhatu), accessed through Contemplation of Principle (the Threefold Contemplation).

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。

Next, I will instruct upon the methods of repentance, which are of three kinds:

First is Repentance through Ritual, which is performed through body and speech in accordance with prescribed rules and methods,
Second is Repentance through Visionary Signs, wherein one concentrates the mind and comes to see the characteristic signs that arise at any given time, (revise this later)
Third is Repentance Through Non-Arising, which is realising that the mind is itself empty, with no owner of sin or merit; one contemplates the true characteristics of karma and see the original source of sin –realising the perfect mutual entailment (interpenetration) of the Dharmadhatu — and in reality all is thus and pure.

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障如翻大地草木皆枯顯德如照澄江森羅盡現。

Though the Dharma has three kinds of repentances, practising them all at once is better. One may omit the former ones but cannot fall short on the latter. Repentance through Non-Arising is most essential, while Repentance through Characteristics may still be more lenient. Indeed, the Principle of Sublime Contemplation is the Chief of the Mahayana. It destroys the hindrances as if overturning the great earth, causing its grasses and trees to all wither. It manifest virtues as if shining upon a clear river; densely arranged and fully manifest.

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罪時心存三種懺法。

Through this Contemplation of Principle, guide yourself toward the ritual acts, and with each bow and each circumambulation, the sins of dust motes of kalpas will be extinguished. The merit of each lamp and each offering of water is equal to vastness of empty space. Therefore, when reciting aloud the sins of the six sense organs, contemplate the methods of the Three Kinds of Repentance.

如是標心方堪進行。

Only when the mind is set like this can one proceed in practice.

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遶九者誦法華經十者思惟一實境界。

The Ritual of the Dharma Flower Samadhi says that when one first enters the practice hall, that one should be fully equip with ten dharmas:

First, adorn and purify the practice hall,
Second, purify the bodily vessel,
Third, make offerings through the three karmic acts (body, speech, and mind),
Fourth, respectfully invite the Three Jewels,
Fifth, praise and extol the Three Jewels,
Sixth, bow in reverence toward the Buddhas,
Seventh, repentance,
Eighth, circumambulate the altar,
Ninth, recite the Dharma Flower Sutra,
Tenth, contemplate the Realm of Ultimate Reality.

明此十法之中有但說施為方法有教運心作念有教誦文章句口自宣說備詳彼文此不具載今但畧述用心旨趣而[A2]已。

Among the explanation of these ten dharmas, some merely state the methods of performing the ritual, while some instruct to direct the mind toward the generating of mindfulness, while others instruct the recitation of the text and verses to be personally pronounced aloud. These are all explained within the original text (the Ritual of the Dharma Flower Samadhi), but we will not explain them in full in this present text. Here I will only briefly set forth the essential intention regarding how one should apply the mind, that is all.

第一嚴淨道場法第二淨身方法此並可見(云云)。

The first is the dharma of adorning and purifying the practice hall, while the second is the dharma of purifying the body. These are all seen elsewhere.

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花體是法界能供所供性本真空其量徧周出生無盡其性常住亘徹無遺豈唯徧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(五果者壽色力辨安)皆常四德咸顯故默想香華偈(云云)。

The third is performing the dharma of the practice of making offerings through the three karmic actions. The practitioner at the time of making the three karmic actions must arouse Inconceivable Contemplation free from the mind of truth of conventionality. Whether they are incense or flowers, they all are the essence that is the Dharmadhatu. The essence of the offerer and that which is offered are both fundamentally the truth of emptiness. Their boundaries pervade throughout, and give rise to inexhaustibility. Their nature is ever-abiding; pervading and penetrating everywhere without omission. How could they only pervade this world? Of other worlds, they also universally pervade the past and future, universally making offerings toward three jewels and perfuming them toward all sentient beings. Though it is often spoken as the giving of material wealth, it is the Dharma itself which is the true Dharma-Offering, and is able to support the Dharmakaya. The Five Fruits (the five fruits of longevity, complexion, strength, eloquence, and peace) are all constant and manifest the Four Virtues (permanance, bliss, self, and purity). Therefore, one should contemplate the Verses of Incense and Flowers.

第四請三寶法第五讚歎三寶法第六禮三寶法(云云)。

The fifth is the dharma of Petitioning the Three Jewels, the fifth is the dharma of Praising the Three Jewels, and the sixth is the dharma of Prostrating to the Three Jewels.

且初禮佛時深知佛體不離我心同一覺源圓照諸法諸佛悟本起同體悲眾生迷強受諸幻苦悲苦相對感應斯成一身徧至諸佛之前一拜普銷無邊之罪故默想禮佛偈(云云)。

Furthermore, when first prostrating to the Buddha, one is fully aware that the body of the Buddha is not separate to one’s mind and that they share the same source of awakening; perfectly illuminating all dharmas. All Buddhas, knowing this source, arise, and thus feel compassion toward sentient beings who are deluded and forced to undergo various the sufferings of illusion. With the meeting of compassion and suffering, one responds to this attains a single body that pervades before all Buddhas, and with a single act prostration, universally eradicates limitless transgressions. Therefore, deeply contemplate the Verses of Paying Obeisance to the Buddhas (as follows).

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)。

Next, when the prostrating to the Dharma, be fully aware that the fruits and merit of all Buddhas, the deluded minds of sentient beings, all of the practice-gates, and the limitless ways of teaching, are all free from purity and impurity, and are able to course through noble and worldly. Thus, possessing this dharma-gate, one pays obeisance with the three karmas [of body, speech, and mind]. Therefore, deeply contemplate Verse for Paying Homage to the Dharma (as follows).