(二)
(二)下士修法(分四)
(初)念无常
(二)观恶趣
(三)归三宝
(四)明业果
(甲一)念无常(分四)
(乙一)凡有情必死之决定
(乙二)死不定何时来
(乙三)死至时无可拒止
(乙四)死后不定何趣受生
颂 有情决定死
死来无定期
死至不可拒
死后何所归
(甲二)观恶趣(分四)
(乙一)游履何道自无主宰
(乙二)狱中寒热等苦
(乙三)饿鬼饥渴等苦
(乙四)畜生饥饿互食鞭打负重杀害等苦
颂 地狱寒热苦无间
饿鬼腹饥头火燃
畜生互食打杀苦
自无主宰随业牵
(甲三)归三宝(分四)
(乙一)决定 除三宝外，无人无法可作究竟之归依。
(乙二)信乐 知三宝有实德能，堪作究竟解脱自他苦缚之归救处。
(乙三)受皈 受皈之法，准上二义，无谄诳骄慢，下坐从师受得。(千里内如无僧，得从佛前受，后遇僧时，即速补受。)
颂 决定信乐归三宝
无谄诳骄从师受
(乙四)行持(分二)
(丙一)别学(分二)
(丁一)应止者(分三)
(戊一)永不皈依天神外道
(戊二)不恼害一切众生
(戊三)不与外道共住
颂 不归天神外道等
不恼不害于众生
不与外道人共住
违斯三法失归依
(丁二)应持者(分三)
(戊一)永归依于如来
(戊二)永归依于正法
(戊三)永归依于僧众
颂 归敬如来是我师
归敬正法证教体
现前僧众四果等
直至菩提永归依
(丙二)共学(分六)
(丁一)常念三宝殊胜功德。
(丁二)报三宝恩故，凡诸受用先当以事以意恭敬供养。
(丁三)发四宏愿，晨夕各作三次。
(丁四)凡有兴作，或有所求，皆先呈白现前三宝(除世间常事)。
(丁五)了知三宝利乐，晨夕各作三次归依。
(丁六)守护三宝，如人爱命，虽游观等时亦不失念。
颂 常念三宝胜功德
恩德无边应供养
于诸众生发宏愿
凡所兴求白三宝
晨夕三七作归依
守护归戒如爱命
(甲四)明业果(分四)
(乙一)认业果决定(分二)
(丙一)五果(分五)
(丁一)异熟果(分三) 由善恶等有记之业，而得无记之果。因果相望不同，故曰异熟。如上品十恶能感地狱之异熟身，中品饿鬼，下品畜生，十善天人。若在人中，最优胜者：寿量、形色、种族、自由，一切圆满；信言威肃、大势名称、男性、大力，一切具足。
颂 因由善恶业 果属于无记
异时及异类 变易等果熟
(戊一)异时而熟
颂 因果不同时 非如刀砍伤
有生报后报 要待缘而熟
(戊二)异类而熟
颂 人作善恶业 天狱等受报
或因口作业 受报在身等
又手足作业 而馀处受报
勿谓报有差 报主不变易
(戊三)变易而熟
颂 木水尽成炭 炭无火成灰
旧种坏 新种生 果缚断
子缚生 报有生后 果须变易
(丁二)等流果 由前之善心而转生后之善心，依前之恶心而益生后之恶心，无记亦然，谓出恶趣已，虽生人中，犹招同等类流之恶果，以十恶业次第配之：寿命短促，受用匮之，妻不贞良，多遭毁谤，亲眷乖离，闻违意声，他不受语，贪瞑痴惑，比馀增胜。
颂 善恶或无记
同等类相续
以十恶对观
善流则异此
(丁三)增上果 此由正报所感之依报也。譬如多杀生者，外器世间，饮食药果，微小无力；不予取者，常值旱潦，果实鲜少；欲邪行者，污泥粪秽，心所不乐；若妄语者，农事船业，虚而不实，少兴盛等；离间语者，地不平坦，高下难行；粗恶语者，地多株杌，荆棘瓦砾等；若绮语者，果不结实，或非时结实等；贪心者，一切胜事，年月日夜，转衰微等；嗔心者，多有疫疠灾害兵戈等；邪见者，于世间胜妙生源，渐见隐没等。
颂 增上谓外缘
是正报所依
世人不了此
缘劣怨他人
(丁四)士用果 总依造作之力而得者，如力田之于谷麦，加行之于道果(馀从略)
(丁五)离系果 依涅槃道力而证显之者，涅槃离诸系缚，故云离系(馀从略)
颂 士用造作力
离系道所显
(上之正义，今未具引，详见《瑜伽》、《显扬》、《毗婆娑》、《俱舍》等论，参考《楞严》文最妙。)
(丙二)四报(分四)
(丁一)现报 此生作业，此生受报。
(丁二)生报 此生作业，来生受报。
(丁三)后报 此生作业，后后生受报。
(丁四)不定报 此生作业，不定现生后何生受报。
颂 或此生现报 或报在来生
或后后生报 或不定何生
引满诸缘异 故报时差别
报快祸福浅 报迟祸福深
罪报要求急 福报回众生
(乙二)黑白业之取舍(分二)
（丙一）十善应取
（丙二）十恶应舍
十不善之过患
恶名流布，智者所呵，乐少苦多，
远善近恶，死时生悔，后堕恶道，
世世积集，久则难治，从冥入冥，
常在三途，难得出离；又自不护爱，
自树敌幢，安布苦具，坑陷机关，
相易淫杀，自贼其身，累及父母，
妻子朋党，连类灾害；又毒药虽少，
久则杀身，负债虽少，渐渐滋息。
十恶应舍，十善当取。
云何为善? 反十恶故。
颂 已作业不失 未作业不得
业果若不定 便成无因果
业果若决定 众生不成佛
当知业可转 如二水相投
热多冷从热 冷多热从冷
智者善观察 作业知取舍
(乙三)除黑业四力(分四)
颂 灭现行罪依律制
灭过现罪法又六
令罪不生精修戒
依师三宝息诸恶
(丙一)灭现行罪力 依律制诸法现前忏除。
(丙二)灭过现罪力(分六)
(丁一)依读诵甚深经典力
(丁二)依持诵密咒力
(丁三)依观佛菩萨形像力
(丁四)依礼拜供养造塔像及施等力
(丁五)依称赞佛菩萨功德名号力
(丁六)真空信解力
颂 事忏诵经持密咒 观像礼拜供养力
造塔造像及布施 称赞佛僧名号等
若能了达真空理 名为理忏灭罪根
(丙三)令罪不现行力 精严学修戒学。
(丙四)依止力 依赖三宝师尊，有形无形止恶修善。
(乙四)破邪见(分三)
(丙一)破毁谤戒乘 谤别解脱戒等(颂见上士修法戒波罗密)。
(丙二)破恶取空 执无因果等。
颂 世人执虚妄 而兴斗争苦
如来说空义 为救此苦等
若复又执空 是名佛不救
由空义错解 无因果罪福
杀生贪饮酒 妄语言自证
乃至偷盗等 皆从我执生
非真无我执 口谈说玄妙
心实生愁城 我执诸缘困
由我执灭坏 慧眼观一切
无罪无非罪 我执立无基
若我执未坏 肉眼观世间
无罪福因果 此何异牛马
(丙三)开示愚痴不畏罪
颂 自安稳快乐 现前皆如意
游玩衣食美 任情依强势
不畏福渐尽 亦不愍他人
谤三宝戒定 大笑悯人愚
不即时行乐 自苦或迷信
福尽而衰现 种种横逆生
人死财消散 惨痛无所依
王臣被抄没 苦境过常人
万缘不随己 思往倍伤心
前途茫无计 行乐更增悲
(2)
(Second) Way of lower grade persons (4 Div. )
(A1) Thinking of impermanence
(A2)Imaging the evil transmigrations
(A3)Taking refuge to the Three Precious Ones
(A4)Understanding the karmic effect
(A1) Thinking of impermanence (4 Div. )
(B1)The advent of death of any living being is definite.
(B2)Death comes at unpredicted time.
(B3)At the advent of death, no one can resist.
(B4)After death, where to transmigrate is an uncertainty.
P.V. Any sentient being must die,
Death comes at a time not possible to be predicted,
The advent of death cannot be rejected,
After death where is the home to return to?
(A2)Imaging the evil transmigrations (4 Div. )
(B1)One cannot get hold of which way he would reincarnate.
(B2)The sufferings of cold and heat, etc. in the hell.
(B3)The sufferings of hunger and thirst, etc. of the hungry ghosts.
(B4)The sufferings of hunger, mutually swallowing, being flagellated, heavily burdened or killed, etc. of the animals.
P.V. The uninterrupted sufferings of cold and hot in the hells,
The hunger of the stomach and burning in the head of the hungry ghosts,
The sufferings of mutually swallowing, being struck or killed of the animals,
Dragged by the karma, one cannot be one's master himself.
(A3)Taking refuges to the Three Precious Ones (4 Div. )
(B1)Decision. Besides the Three Precious Ones, there is no one and no way capable of being the ultimate shelter.
(B2)Faith and willingness. Realizing that the Three Precious Ones having the truth, virtue and power, are capable of being the shelter of ultimate liberation from the sufferings and bindings of oneself and the others.
(B3)Taking refuges. The procedure of taking refuges should accord with the above two principles. Without flattery, deceit, arrogance and disrespect, the under seat takes refuges from the master. (If there's no sangha within a thousand Li, the refuges may be taken before the image of the Buddha； when the sangha is met with later, retake it quickly. )
P.V. Decidedly, with faith and admire, devote oneself entirely to the Three Precious Ones,
Without flattery, deceit and arrogance, take refuges from the master.
(B4)Moral actions (2 Div. )
(C1)Particular learning (2 Div. )
(D1)Those should be forbidden (3 Div. )
(E1)Never convert to the Devas and outside doctrines.
(E2)Not to annoy or hurt any sentient beings.
(E3)Not to live together with heresy.
P.V. Not to convert to the Devas and outside doctrines etc.,
Not to annoy or hurt any living beings',
Not to live with the heretics,
Offending these three points, the refuge is lost.
(D2)Those should be done (3 Div. )
(E1)Take refuge to the Buddha forever,
(E2)Take refuge to the Dharma forever,
(E3)Take refuge to the Sangha forever.
P.V. Pay Homage to the Buddha who is my teacher,
Pay Homage to the Dharma that is the entity of doctrine and proof,
To the present Sangha including four fruitions etc. ,
I take refuge forever until reaching Bodhi.
(C2)General learning (6 Div. )
(D1)Always bear in mind the superior merits of the Three Precious Ones.
(D2)For the sake of repaying the bounties of the Three Precious Ones, one should first respectfully offer physically and mentally the things received.
(D3)Take the four universal oaths three times every morning and night.
(D4)When one has something to do or to pray, one should appeal them to the present Buddha, Dharma and Sangha. (except worldly affairs)
(D5)Realizing the benefits and blessings of the Three Precious Ones, take refuges three times every morning and night.
(D6)Guard and protect the Three Precious Ones just as one loves one's own life, even at times of traveling and sightseeing etc. , the idea is also not to be lost.
P.V. The superior merits of the Three Precious Ones should always be borne in mind,
Their favours are boundless, and so offerings are to be presented,
For the sentient beings, take the grand universal vows,
Having something to do or to pray, appeal them to the Three Precious Ones,
Take Refuges three or seven times every morning and night,
Guard the refuges and precepts just as one loves one's own life.
(A4)Understanding the karmic effects (4 Div. )
(B1)Realizing that the karmic effects are definite (2 Div. )
(C1)The five effects (5 Div. )
(D1)Heterogeneously ripened effect (3 Div. ) From good and evil etc. recordable karmas, producing an unrecordable effect, the cause and effect throughout are not the same, and so it's called heterogeneous effect. For example, the uppermost grade of the ten evils results in the heterogeneously ripened body of£ the hell; the middle grade, the hungry host; the lowest grade, the animal; the ten goodness result in Deva or human, if in human, the superlative kind is all perfect in age, appearance, race and freedom; all fully possessed of words of confidence, power with fame, masculine and strength.
P.V. From the cause of good and evil karmas,
The effect belongs to the unrecordable,
Unsimultaneous and not of the same kind,
Through mutation etc. the fruit ripens.
(E1)Ripening at a different time
P.V. Cause and effect are not simultaneous,
Not as wounded by a cut of knife,
There are retributions in this life and in later lives,
The ripening should wait the conditions fulfilled.
(E2)Ripening of a different kind
P.V. A man performs good and evil karmas,
The retribution will be in the heaven or in the hell;
Or, owing to the karma of mouth,
The retribution falls on the body or such;
Again, if the karma is done by hands and feet,
The retribution may be on the other parts of the body;
Don't say that the reward is misleading,
The host of retribution does not change.
(E3)Ripening through mutation
P.V. As water is exhausted, the wood becomes charcoal,
As fire is burned out. charcoal becomes ash.
When the old seed wears out, a new seed comes into being,
If the retribution--bond breaks, a daughter bondage will be produced.
There are retributions in next life and in later lives,
The fruit would ripen through mutation.
(D2)Uniformly continuing effect. From the previous good heart, the later good heart turns mil. Following the previous evil mind. the later evil mind produces. The neutral is also the same. Say: leaving from the evil transmigration and though born as a human being, one still induces the same continuous bad effects. In accord with the ten evil karmas, the bad effects respectively are； a short span of life, shortage of necessities, ,vile not virtuous. being greatly slandered, relatives isolated, hearing offending sounds, words not being accepted by others, the illusion of lust, hatred and ignorance being more severe than others.
P.V. Good. evil or unrecordable, the same kind continues.
To compare with ten evils, the good stream is on the contrary.
(D3)Additional effects. It's the dependent retribution induced by the direct [main] retribution resulting from one's past. For example, for those, committing much in killing, the outside circumstance will be in shortage of foods, drinks, medicines and fruits etc. for those taking things without permission, droughts and floods will frequently be met and also with little fruitions for those, committing adultery, dislikes as dirty, mud, excrement and obscene will be met; for those lying, their agriculture and industry will be abstract without concreteness and lack in prosperity etc. for those, alienating, their ground will not be flat, with ups and downs, hard to tread on; for those, with abusive language, the
place will overgrow with branches, brambles and rubbles etc. ;for those, with sexual talk, flower will bear no fruit, or bear fruit not at the proper time; for those with lust, all grand events will turn to decline yearly, monthly, daily and nightly etc. for those, with hatred, there will be many epidemics, pestilences, calamities and wars etc. for those, with heterodox views, the world fine resources will gradually disappear etc.
P.V. Additional means outside condition,
Upon which the direct retribution is dependent,
The worldly people are ignorant of them,
They used to blame others when condition is bad.
(D4)Present effect produced by human effort. It's mainly gained through the force of functioning, such as rice and wheat gained through diligently' farming, Buddhist fruits coming from intensified efforts. (else will be shortened)
(D5)Bonds-free effect. It is proved and revealed through enlightened power of Nirvana. Nirvana is free from all bondages, so it's called bonds-free. (else will be shortened)
P.V. Human effort means power of making,
Bondage-free is revealed by the right Dharma.
(The right meaning above hasn't been thoroughly cited here. For details see "Yogacaryabhumi sastra" ,"Revealing "publicising the Sagely Doctrine", "Vibhasa-sastra", "Abhidhar-makosa-sastra", etc. As for reference, the style of writing of "Surangama-Sutra" is the best. )
(C2)Four retributions (4 Div. )
(D1)Present retribution. The deeds done in this life produce. their retributions in this life.
(D2)Life retribution. The deeds done in this life produce their retributions in the next life.
(D3)Later retribution. The deeds done in this life produce their retributions in the later life.
(D4)Indefinite retribution. The deeds done in this life produce their retributions in any life this, next or later.
P.V. Or reward in this life, or reward in the next life,
Or reward in the later and later life, or any life indefinitely.
Since the conditions of the directing and filling karmas are different, so the times of retribution are different.
The swift retribution leads to less severity of fortune & misfortune, the delayed retribution makes fortune & misfortune strict.
The sinful retributions should be asked to come quickly, favorable retributions must be turned to the sentient beings.
Note: Directing karma means the main karma directing one to any of the six loaths,
Filling karma means the secondary karma to be fulfilled in the said path.
(B2)The taking and rejecting of the black and white karmas (2 Div. )
(C1)The ten goodnesses should be taken.
(C2)The ten evils should be rejected.
The demerits of the ten evils:
The bad name spreading, reproached by the wise men ,with little happiness and much pain, apart from good and near the evil, repenting at death, dropping into evil incarnation later, evil multiplying and gathering life after life, hard to change the long-term habits, from dimness to dimness, always in the three evil incarnations, not easily to be released, moreover, not self-caring and self-loving, creating the enemy lines oneself, arranging the suffering implement, and entrapping mechanism, alternatively committing adultery and killing, to injure oneself, and to involve the parents, wife and friends to be dragged into troubles, furthermore, the poison though little, long-term application being fatal to the life, the debt though little, its interest increases gradually. The ten evils must be rejected, the ten goodnesses must be taken. What is good? Just the reverse of the ten evils.
P.V. The deed done will never be lost, the deed undone will never be obtained.
If the karmic fruit is not determined, there would be no cause and effects
If the karmic fruit is determined, sentient being wouldn't become a Buddha.
Make sure that the karma is changeable, as if the combining of two waters,
More "hot" will reduce "cold" to "hot", more "cold" will turn "hot" to "cold".
May the intellects survey it properly, and know the taking and rejecting of your deeds..
(B3)Four forces to remove the black karmas (4 Div. )
P.V. To extinguish the sin in operation by the rules of discipline,
Another six methods to extinguish the past to present sins,
To prevent sins from occurring by living precisely according to the precepts,
Relying upon Guru and Three Precious Ones to diminish the sins.
(C1)The force to extinguish sins in operation. By the principles set up in the commandments to repent and wipe out sins presently.
(C2)The force to extinguish the past to present sins (6 Div. )
(D1)By the force of reciting the highly profound Sutras.
(D2)By the force of repeating the esoteric Mantras.
(D3)By the force of meditating the figures of Buddhas and Bodhisattvas.
(D4)By the force of worshiping, offering and building pagodas and images [of Buddha], and bestowing etc.
(D5)By the force of praising the merits and names of Buddhas and Bodhisattvas.
(D6)By the force of believing and realizing the truth of Voidness,
P.V. Practical repentance of reciting Sutras, repeating Mantras,
The forces of meditating, worshiping and offering the figures of Buddha,
Building pagodas and images of Buddha, and bestowing,
Praising the names of Buddhas and Sanghas etc.
If one can realize the theory of Voidness,
It's called the theoretical repentance, extinguishing the root of sins.
(C3)The force to prevent sin from occurring. .To study and practise the items of discipline precisely and strictly.
(C4)The force of depending and relying upon. Depending and relying upon the Three Precious Ones and Guru to stop evil and cultivate goodness visibly and invisibly.
(B4)To eradicate the heterodox views (3 Div. )
(C1)To eradicate the slanders on the vehicle of discipline. Slandering on the different liberating commandments etc.
(Verses, see "The paramita of precept in the Way of the
higher grade persons"
(C2)To eradicate the evil ideas of grasped voidness. Grasping at the denial of cause and effect etc.
P.V. People of the world grasp the unreal, and raise the suffering of fighting,
The Tathagata preached the doctrine of voidness, in order to release this kind of suffering etc.
If in turn voidness is grasped again, it's called not savable by the Buddha.
Owing to the wrong understanding of the doctrine of voidness, there would seem no cause and effect, fortune and misfortune.
Killing, fond of drinking, lying to have self enlightened,
As well as stealing, robbing etc., are all derived from holding fast to the concept of the ego.
It is not really free from holding of egoness, just talking mysteriously in the mouth,
The mind is actually loaded with distress, bonded by various conditions of self-holding.
By the eradication of self-holding, the wisdom eyes inspect everything,
There's no sin nor non-sin, the holding of self has no ground
to stand.
If the self-holding is not eradicated, the flesh eyes look around the world,
Saying "there's no fortune nor misfortune, no cause nor effect", how can he distinguish himself from ox and horse?
(C3)Some words for the ignorance, not afraid of sin.
P.V. Being self-consciously feeling calm and happy,
he seems now having everything according to his desire,
Playing about with beautiful wearings and eatings,
he can act at will leaning on his powerful supporters,
Not being afraid of the gradually diminishing of his fortune, and also not having any pity on others,
Slandering the Three Precious Ones, discipline and meditation, laughing at and showing pity on whom he feels silly,
"Not wise enough to seek amusement on time, but self-tortured or superstitious in the stead.
As fortune being exhausted and declination appearing, various kinds of adversities and insults occur,
Man departed from life and property vanished, deeply grieved without any reliance,
Searched and confiscated by the king or higher officials, the condition is still more painful than others,
Everything not at his will, doubly despairing when recalling the past,
For the future being at a loss what to do, finding pleasure brings more despair. |
