妙法蓮華經玄義 4

English (machine translation) 4

Language: English

The holy practice of concentration is briefly threefold: first, worldly dhyāna; second, world-transcending dhyāna; third, supreme world-transcending dhyāna. Worldly dhyāna is again twofold: first, fundamental savor-dhyāna: submerged, defiled, and indeterminate; second, fundamental pure dhyāna: non-submerged, undefiled, and determinate. 'Fundamental' means the foundation of worldly and world-transcending dharmas. The Pañcaviṃśatisāhasrikā says: 'All buddhas achieve awakening, turn the wheel of the Dharma, and enter nirvāṇa, all within dhyāna.' If one can deeply contemplate the fundamental, it gives rise to superior, subtle, supreme concentrations; hence it is called 'fundamental'. 'Submerged' means dark realization without contemplative wisdom. 'Defiled' means generating attachment and savoring stage by stage. 'Indeterminate' means the objective realms are not clearly distinct. This has three grades: namely dhyāna, [four] immeasurables, and [four] formless concentrations; that is, the twelve door dhyānas.

4.3

When first cultivating the expedients, one must skilfully distinguish windy and panting [breath], clearly recognize the proper breath, and slowly and calmly count, not letting it increase or decrease. If the counting becomes subtle, skilfully understand how to turn the focus of conditions; when it is properly regulated, one will realize the preliminary expedient dharmas. Whether coarse or subtle abiding, there arises the dharma of maintaining the body; progressing, one attains the desire-realm concentration, or the threshold concentration. When the eight tactile sensations are activated and the five factors are fulfilled, this is the activation of the first dhyāna. The Mahāprajñāpāramitopadeśa says: 'Having left the fire of lust, one obtains cool concentration. Like a person suffering from great heat and suffocation who rejoices upon entering a cold pool,' and so forth. If one wishes to advance to the higher and leave the lower, ordinary people rely on the contemplation of the six practices, while disciples of the Buddha mostly cultivate the eight noble lineages.

4.4

The practitioner, amid the factors of initial thought and sustained thought in the first dhyāna, becomes weary of and departs from initial and sustained thought, taking the first dhyāna as suffering. Because the two dharmas of coarseness and obstruction agitate and disturb the concentrated mind, it is suffering; because joy and pleasure arise from these two dharmas, it is coarse; because the two dharmas screen the higher concentration, it is an obstruction. The second dhyāna is different from this, and is named superior, subtle, and transcendent. In summary: first, knowing the faults and not accepting or clinging to them; second, reproaching; third, analyzing and breaking down; through these one is able to depart from the first dhyāna—such are the characteristics of cultivating the second dhyāna. Through skillful aspiration and revulsion, then internally and externally it is bright and clear, arising together with joy, and the four factors are fulfilled. Therefore the Treatise says: 'Therefore, removing initial and sustained thought, one enters the single-consciousness state; because the internal mind is pure, concentration arises and obtains joy and pleasure,' and so forth. Within the second dhyāna, having already departed from initial and sustained thought, one cannot perform expedients. When emerging from concentration, cultivating revulsion toward the lower and advancement toward the higher also has six practices, like the method of abandoning the first dhyāna, and so forth. At that time, obliterating and relying neither internally nor externally, it arises together with pleasure, and the five factors are fulfilled. Therefore the Treatise says: 'Due to attachment there is suffering; losing joy brings grief; departing from suffering and pleasure, the body is at peace, abandoning mindfulness and expedients,' and so forth. Wishing to feel revulsion toward the lower and advance to the higher also has six practices, as before, and so forth. Through skillful cultivation, the mind opens wide and bright, the inhalation and exhalation cease, arising together with equanimity, empty, bright, and serene, and the four factors are fulfilled. If one can know the faults of pleasure, one sees the great peace of the unmoving. Grief and joy have previously been removed, and suffering and pleasure are now also cut off, and so forth.

4.5

Once the practitioner has internally realized the four dhyānas and wishes externally to cultivate merit and virtue, they should learn the four immeasurables. This has general cultivation and specific cultivation. For general cultivation, the Mahāprajñāpāramitopadeśa says: 'This loving-kindness can be cultivated in the interval of the four dhyānas of the form realm.' This statement is general. For specific cultivation, in the first dhyāna there is the discrimination of initial and sustained thought, so cultivating compassion is easy; with the factor of joy, cultivating sympathetic joy is easy; with the factor of pleasure, cultivating loving-kindness is easy; with the factor of one-pointedness of mind, cultivating equanimity is easy. Furthermore, in the first dhyāna cultivating compassion is easy; in the second dhyāna cultivating sympathetic joy is easy; in the third dhyāna cultivating loving-kindness is easy; in the fourth dhyāna cultivating equanimity is easy. These are the locations for cultivating the four immeasurable concentrations. Furthermore, at the time of cultivation, one conditions upon the other person's characteristics of departing from suffering and obtaining happiness, rejoicing, and equanimity, and enters concentration. When it is activated, internally one attains the dharmas of joy, pleasure, and equanimity, and externally one sees the other person departing from suffering and obtaining happiness; or internally one attains it while externally not seeing it, or externally one sees it while internally not attaining it, distinguishing between the deviant and the correct, and so forth.

4.6

A practitioner wishing to escape the cage of form cultivates the four formless concentrations. Destroying form and preserving mind, mind and mind mutually relying, they are therefore named the four formless [concentrations]. As for the expedients: one must reproach form as the root of suffering—hunger, thirst, cold, and heat, form being a mass of suffering; praise space as pure and subtle, free from all oppressions, transcending all form; and when corresponding with the concentration of space, neither suffering nor pleasure increases doubly. Within deep concentration, one sees only empty space without any characteristics of form, the mind free from dispersion. Furthermore, because one attains the concentration of space, one transcends the form realm, hence it is called 'transcending all characteristics of form'; the dharma of space holds the mind so that various forms cannot arise, hence it is called 'destroying characteristics of resistance'; having already attained the concentration of space, one is definitely able to relinquish form dharmas without recollecting or longing for them, hence it is called 'not attending to various characteristics of form', and so forth. Reproaching the lower and aspiring to the higher all have expedients, detailed in the Gate of Dhyāna, and so forth. This concludes fundamental savor-dhyāna.

4.7

Fundamental pure dhyāna is non-submerged, undefiled, and determinate, contrary to the above. This also has three grades: namely the six subtle gates, the sixteen superior attainments, the thorough clarity, and so forth.

4.8

Nirvāṇa is subtle; these six are able to lead through to it, hence they are called the six subtle gates. These three methods are for three capacities: for those with more wisdom capacity, the six subtle gates are taught; each and every one of these gates can activate the taintless right within the desire realm. For those with more concentration capacity, the sixteen superior attainments are taught; therefore, in the lower stages the taintless is not activated, and only when the dhyāna of the higher stages is complete can one attain awakening. For those whose concentration and wisdom capacities are equal, thorough clarity is taught; the contemplative wisdom of thorough clarity is deep and subtle, capable of activating the taintless from the lower to the higher. These are explanations in accordance with spiritual capacity; if treated as antidotes, there are other methods, and so forth. If explained broadly, their cultivation encompasses all concentrations. Here, we merely take their sequential arising as a single vertical trajectory of meaning. Cultivating these six gates, combining cultivation and realization, yields twelve dharmas. The Buddha said: 'Dwelling in the three and the four produces the twelve.' That is precisely this cultivating counting and realizing counting, up to cultivating purity and realizing purity.

4.9

As for cultivating counting: the practitioner initially harmonizes the breath so that it is neither astringent nor slippery, calmly and slowly counting from one to ten, collecting the mind upon the count and not letting it disperse—this is called cultivating counting. Corresponding with counting: the mind perceives that spontaneously, from one to ten, without adding effort, the mind itself abides in the count, the breath being subtle and the mind refined—this is called realizing counting. If one is troubled by counting being coarse, one should release counting and cultivate following; up to purity, each is likewise so. However, contemplation has three meanings: first, wisdom-contemplation contemplating the real; second, contemplation of resolving understanding, which is contemplation of provisional imagination; third, actual contemplation. Here, actual contemplation is used first, and wisdom-contemplation is used later.

4.10

As for cultivating actual contemplation: within the concentrated mind, with the mental eye one closely contemplates this body, the subtle characteristics of inhalation and exhalation like wind in space; the thirty-six substances of skin, flesh, sinews, bones, like a plantain tree without solidity, internally and externally impure, utterly repulsive. Furthermore, one contemplates feelings such as joy and pleasure in concentration as all possessing characteristics of destruction, being suffering and not pleasure. Again, one contemplates mental consciousness within concentration as impermanent, not abiding for a kṣaṇa, having nowhere to cling. Again, one contemplates wholesome and unwholesome dharmas within concentration as all belonging to causes and conditions, all lacking intrinsic nature. When contemplating like this, one can destroy the four inversions; unable to find a person or self, what does concentration rely upon? This is called cultivating contemplation. When cultivating like this, one perceives the breath entering and exiting throughout all pores. The mental eye opens brightly, seeing thoroughly into the thirty-six substances inside the body and the dwellings of various worms, internally and externally impure; oppressed by manifold sufferings; mutating from kṣaṇa to kṣaṇa; and seeing all dharmas as completely lacking intrinsic nature. The mind gives rise to compassion and joy, without anything to rely upon. One attains the four applications of mindfulness and destroys the four inversions. This is called corresponding with contemplation; it cannot be fully recorded, and so forth. When the Buddha sat beneath the tree, internally contemplating ānāpāna, counting first and following second, it was precisely this dhyāna. As for the sixteen superior attainments, explaining the title, and so forth: this derives its name from causes and conditions.

4.11

As for the practice of the characteristics: "knowing breath in, knowing breath out" substitutes for counting the breath. One regulates the breath so that it is continuous and fine, single-mindedly following the breath: when it enters, knowing it goes from the nose to the navel; when it exits, knowing it goes from the navel to the nose; following and illuminating without distraction. One knows wind, panting, and gasping as coarse, and knows breath as fine. When coarse enters, one regulates it to make it fine—just like a gatekeeper who knows who enters and who exits, barring the bad and letting the good advance. One knows all [aspects]: whether it is rough or smooth, light or heavy, cold or warm, lasting or brief, difficult or easy. One knows that breath is that upon which life depends; if one breath does not return, life forthwith ends. Perceiving breath and life to be fragile and impermanent, one generates neither craving nor arrogance. Knowing breath to be non-self, views do not arise. Knowing whether breath is long or short corresponds to the concentration of the desire realm; knowing breath throughout the whole body corresponds to the intermediate stage; eliminating all bodily formations corresponds to the factors of applied thought and sustained thought in the first dhyāna; experiencing joy corresponds to the factor of joy; experiencing bliss corresponds to the factor of bliss; experiencing all mental formations corresponds to the factor of one-pointedness of mind. The mind generating joy is dhyāna conjoined with joy; the mind concentrating is the factor of one-pointedness of mind in the second dhyāna. The mind attaining liberation is the bliss of the third dhyāna. Contemplating impermanence is the unshakeable fourth dhyāna. Contemplating dispersion is the sphere of boundless space. Contemplating freedom from desire is the sphere of boundless consciousness. Contemplating cessation corresponds to the sphere of nothingness. Contemplating abandonment corresponds to the sphere of neither perception nor non-perception. When contemplating abandonment, one forthwith attains the nirvāṇa of the three vehicles. If discussed horizontally in terms of contemplative wisdom, it corresponds to the four stations of mindfulness (and so forth).

4.12

As for dhyāna of pervasive clarity: the practitioner contemplates the three matters of breath, form, and mind without differentiation. One attentively contemplates the incoming and outgoing breath: entering, there is no accumulation; exiting, there is no dispersal; coming, there is nothing traversed; going, there is no treaded path—like wind in the sky, its nature is non-existent. Breath originally depends on the body, yet the body is originally non-existent: past deluded thoughts invited the present four great elements to enclose empty space, provisionally named "body." The six parts such as the head, the thirty-six elements, and the four subtle atoms are, each and every one, not the body. Contemplating that the body arises from mind, and mind arises from conditions, arising and perishing with swiftness, one perceives no abiding place or characteristic mark. There are only names, and names too are empty. When contemplating breath, form, and mind in this way, one does not find three distinct natures. Since one does not find these three matters, one does not find any phenomena at all. This is the practice of the characteristics.

4.13

As for realization: one inwardly realizes the real truth, empty just like the contemplative understanding. In succession one pervasively understands this body, form, and breath with utter clarity, and also knows that mundane astronomy and geography correspond to the body; one can possess the dhyānas and concentrations of the three realms, can know that the sphere of non-perception possesses subtle afflictions, and by breaking delusion and uncovering the real, one attains the nirvāṇa of the three vehicles. All of this is in the *Chanmen*. The mundane dhyānas are concluded.

4.14

Second, in explaining supramundane dhyānas, there are four kinds, namely: contemplation, refining, perfuming, and cultivation. "Contemplation" refers to the nine notions, eight liberations, eight spheres of mastery, and ten totalities; they are collectively called contemplative dhyāna.

4.15

In order to quench the fire of lust, the practitioner must develop notions until they are thoroughly ripened. In accordance with what is contemplated, it conjoins with concentration. The contemplation through notions holds the mind so that it does not scatter; it can eliminate mundane craving and break the six kinds of desire: some attach to forms such as red, white, yellow, and black; some attach to well-proportioned, handsome features; some attach to deportment and posture; some attach to charming speech; some attach to smooth, delicate flesh; or some attach to pleasing persons. These six desire-abysses drown practitioners.

4.16

If one can cultivate the nine notions, one eliminates these six bandits: the notion of death breaks the two desires for deportment and speech. The notions of bloatedness, decay, and being devoured break the desire for physical appearance. The notions of blood-smearedness, blueness, and putrefaction break the desire for colour and form. The notions of the skeleton and being burned break the desire for smoothness. The nine notions universally eliminate the desire for the persons to whom one is attached. Furthermore, the notions of being devoured and dispersion eliminate attachment to pleasing persons. As these nine eliminate desire, they also attenuate anger and delusion, shaking the mountain of the ninety-eight dormant afflictions. Although it is the initial gate of impurity, it can accomplish the great matter—just as, clinging to a corpse in the ocean, one can cross over (and so forth).

4.17

The names of the eight liberations are (and so forth). Turning one's back on the pure five desires and casting off the clinging mind, they are thus called "liberations." As for cultivation: the practitioner upholds pure precepts and gives rise to a great vow, desiring to accomplish the great matter. With upright body and right mind, one attentively contemplates the big toe of the foot, imagining it to be like a large bean, black, swollen, and raised. When this notion is accomplished, one proceeds further, making it the size of a cat-bean; further, the size of a finger; further, the size of a chicken egg. Next, the second toe, third, fourth, and fifth toes. Next, one contemplates the sole of the foot, the heel, ankle, calf, knee, thigh, and hip, seeing them all bloated and swollen. Next, one contemplates the right leg, which is also like this. Furthermore, one should imagine the passages of feces and urine, the waist, spine, abdomen, back, chest, and ribs, seeing them all swollen. One also contemplates the right shoulder-blade, arm, elbow, wrist, palm, and five fingers, as well as the head, jaw, and so forth. From feet to head, from head to feet, scanning along the body, one sees only swelling and bloating, and disgust arises in the mind. Furthermore, one should contemplate breakdown and putrefaction: from the passages of feces and urine, worms and pus flow out, reeking worse than a dead dog. As it is with one's own body, so one contemplates the person one loves. Inwardly it shatters the view of self; outwardly it shatters craving. Dwelling long in this contemplation, one eliminates mundane craving.

4.18

Next, removing the skin and flesh, one attentively contemplates the white bones. Seeing the colours and marks of the bones to be distinct—namely blue, yellow, white, and dove-coloured—such bone marks are also non-self. When attaining this contemplation, it is called the concentration of the desire realm.

4.19

Next, when contemplating the bones as blue, one sees this great earth to the east, west, south, and north as entirely blue; yellow, white, and dove-colour are also like this. This is the mark of the intermediate stage. Furthermore, contemplating that light issues from between the eyebrows of the skeleton, and seeing a Buddha within the light, this is the mark of accomplishing the first liberation. In this sequence, up to the manifestation of the eight liberations, it is fully detailed in the *Chanmen* (and so forth).

4.20

As for the eight spheres of mastery: the position of the first two spheres of mastery is in the first dhyāna; the position of the third and fourth spheres of mastery is in the second dhyāna; the position of the latter four spheres of mastery is in the fourth dhyāna. Because the third dhyāna has much bliss and the mind is dull, none are established there. In the preceding liberations, one does not attain sovereignty over whether the objects are few or many; therefore, in the spheres of mastery, one contemplates more deeply and minutely few, many, fine, and ugly, causing all to become mastered knowledge and mastered vision—just like a swift horse that can break an enemy battle line and can also be restrained by its rider (and so forth).

4.21

As for the ten totalities: using eight colours and two minds, they blend and permeate one another, broad, pervasive, and completely filling, transforming without obstruction, fully detailed in the *Chanmen* (and so forth).

4.22

Refining dhyāna refers to the nine successive absorptions. Although one previously attained the eight dhyānas, entering them involved intervals. Now, wishing to make them thoroughly ripe, one causes them to enter successively from the first shallow level up to the ultimate depth behind it, with no dross, interval, or taint in between; causing what was non-successive to become successive, it is therefore called "successive." It is also the undefiled refining the defiled, removing all intermittent coarse dross, hence it is called "refining dhyāna." It is also the balancing and tuning of the dhyānas, causing concentration and wisdom to be equal and uninterrupted. The *Abhidharma* explains perfuming and refining only by saying that the undefiled perfumes the four dhyānas. Here, using the undefiled universally to refine the eight grounds is precisely entering the uninterrupted samādhi in succession. Perfuming dhyāna refers to the lion's swift-pounce samādhi. The former was successive and uninterrupted entering; this is also successive and uninterrupted entering, and can also exit successively and uninterruptedly, eliminating coarse intervals and the dust of attachment to the taste of Dharma—just like a lion that can retreat and advance, shaking off all dust. Practitioners entering and exiting this dharma can universally perfume all dhyānas, making them completely fluent and proficient, transforming at will, just like well-cured leather that can be fashioned into objects at will.

4.23

Cultivating dhyāna refers to the transcendent samādhi. Transcending near and far to enter, transcending near and far to exit, transcending near and far to dwell: the merit of this dhyāna is the deepest, hence it is called the peak dhyāna. One enters and exits all dharma gates with sovereignty (and so forth).

4.24

Furthermore, the nine successive absorptions are skillful at entering the eight liberations; the swift-pounce is skillful at exiting the eight liberations; the transcendent is skillful at dwelling in the eight liberations. Being skillful at entering, exiting, and dwelling in hundreds of thousands of samādhis is precisely this meaning. For example, when a painter blends five colours, boundless colours emerge; as with mundane fruits, through only the four great elements, all five aggregates emerge. The dharmas of concentration are also like this: solely through contemplating, refining, perfuming, and cultivating, all supernatural powers and transformations emerge, with no variety lacking. The *Great Sūtra* states: "Bodhisattvas dwelling in dhyāna attain the stage of forbearance." A stage can sustain and can give birth. Within each and every dhyāna, loving-kindness and compassion, vows, the factors of awakening, and the six perfections are all fully present. How so? If contemplative wisdom is explained within precepts and concentration, that is the shared station of mindfulness; discussing contemplation alone is the intrinsic station of mindfulness; universally taking the objects, wisdom, texts, and so forth of precepts and concentration is the conditioned station of mindfulness. Furthermore, contemplation of impurity breaks the perversion of purity—this is the station of mindfulness on the body; contemplating that within the dhyānas, the mind experiences suffering and bliss, yet throughout the three times, internally and externally, feeling cannot be apprehended, breaking the perversion of pleasure—this is the station of mindfulness on feelings; contemplating that within dhyāna minds, because there is mind, it generates good and evil, but without mind there is no agent, breaking the perversion of self—this is the station of mindfulness on dharmas; contemplating the mind's arising and perishing, broken between past and future, breaking the perversion of permanence—this is the station of mindfulness on the mind.

4.25

Furthermore, the eight liberations contemplate the four stations of mindfulness; the nine successive absorptions refine the four stations of mindfulness; the swift-pounce perfumes the four stations of mindfulness; the transcendent cultivates the four stations of mindfulness. The two vehicles cultivate these five dhyānas for their own extinction, accomplishing the four withered stations of mindfulness, which is not called the stage of forbearance. The bodhisattva, in order to transform sentient beings, deeply contemplates the stations of mindfulness, with loving-kindness, compassion, and vows shouldering sentient beings, accomplishing the four flourishing stations of mindfulness; this is the Mahāyāna, called the stage of forbearance.

4.26

Question:

4.27

In the formless realm there is no body; how can it possess the four stations of mindfulness? Answer:

4.28

The *Abhidharma* states: "The formless realm possesses precepts conjoined with the path. Precepts are unmanifest form; because the condition of the undefiled pervades, this precept-form follows the undefiled into the formless realm." Masters of the *Tattvasiddhi* say: "Form is an unmanifest dharma and does not reach the formless realm." The *Śāriputrābhidharma* states: "The formless realm has form." One should know that the Hīnayāna's explanations of the doctrine have two views. The *Great Sūtra* states: "The form of the formless realm is not what the śrāvakas know." If so, what obstacle is there to the four stations of mindfulness pervasively applying to the formless realm?

4.29

Question:

4.30

Within the dhyānas, one only explains mindfulness; there is not even right exertion, so how are the factors of awakening complete? Answer:

4.31

Speaking in terms of stages, the stations of mindfulness do not have the subsequent factors; but in terms of practice, the stations of mindfulness possess all the factors of awakening. The *Great Commentary* states: "Initially cultivating the wholesome defiled five aggregates, attaining right mindfulness among conditioned dharmas is the wisdom of the stations of mindfulness. The four kinds of diligence are precisely the right exertions. Cultivating within a concentrated mind is called the bases of psychic power. When the five wholesome roots arise, they are called the faculties. When the faculties increase, they are called the powers. Discerning the functions of the path is called the seven factors of awakening. Walking serenely upon the path is called the eightfold noble path." Since one is already able to possess these within the initial wholesome defiled state, why must there be the path of seeing before there is the eightfold noble path? If the stations of mindfulness already possess the thirty-seven factors, warmth, peak, and so forth are likewise so. If contemplative dhyāna is like this, refining, perfuming, and cultivating are also like this.

4.32

Moreover, within each and every dhyāna, according to the dharma gate entered, the bodhisattva has loving-kindness and compassion for sentient beings—just as parents obtaining food do not forget their children. Pitying those in ignorance and darkness who do not seek bliss inwardly within themselves but seek it outwardly from others, indulging in the five desires, seeking suffering, fearing loss and grieving, where all desires have no bliss—for this reason they give rise to compassion. Seeing that the afflictions of desire are like this, how can they be removed? By attaining the bliss of dhyāna concentration, they will not be deceived by them; therefore they give rise to loving-kindness. There are four universal vows.

4.33

Furthermore, regarding the cultivation of the six perfections within the various dhyānas: sentient beings are bound to and attached to the mundane world, unable to cast aside their livelihood and business even for a moment. The bodhisattva abandons these and single-mindedly enters dhyāna; this is called dāna. If one does not observe the precepts, dhyāna-concentration will not arise; moreover, when entering dhyāna, extraneous thoughts do not arise, and being naturally free of evil is śīla. Restraining body and speech, braving toil and enduring suffering, controlling external dusts so as not to attach to them, and suppressing the internal sense-entrances so that they do not arise—this is kṣānti. Continuously maintaining mindfulness through the early, middle, and late night, walking, standing, sitting, and lying down, the mind ever abiding in concentration without intermittent thoughts arising—this is called vīrya. Single-mindedly abiding in concentration, neither distracted nor savoring it, is called dhyāna. If, while single-mindedly in concentration, one can know the characteristics of phenomena arising and ceasing in the world and deeply discern error and falsity, this is called prajñā. All diverse practices are fully contained within dhyāna; within each and every dhyāna, all merits can be generated, and one bears burdens with benevolence and compassion. Therefore, it is named the ground of patient endurance.

4.34

Third, the supramundane supreme dhyānas are the nine kinds of great dhyāna, as explained in the Bodhisattvabhūmi (*Dichi jing*); they will not be discussed in detail now. The dhyāna of self-nature is contemplating the real nature of the mind; it is called supreme concentration. Among all phenomena, could there be any that do not stem from the mind? The mind encompasses all things, like a wish-fulfilling jewel. These nine great dhyānas are all the dharma realm. All dhyānas of convergence realize the real as soon as an objective realm is formed; not a single color or scent fails to be the Middle Way. Even the two vehicles do not yet know their names, much less realize their concentration!

4.35

The previously mentioned fundamental, old dhyānas are like milk; dhyāna of refinement is like curd; dhyāna of permeation is like raw butter; dhyāna of cultivation is like clarified butter; and the nine great dhyānas are like ghee; ghee is wondrous. Furthermore, if fundamental dhyāna is cultivated with a mind that savors attachment, it becomes milk; cultivated with a mind seeking self-deliverance, it becomes curd; cultivated with a mind of benevolence and compassion, it becomes raw butter; cultivated with a mind of gradual benevolence and compassion, it becomes clarified butter; and cultivated with a mind of the real mark, it becomes ghee. The other four flavors are also like this: if they are not cultivated with the mind of the real mark, all are designated coarse.

4.36

If one opens the coarse and reveals the wondrous, ānāpāna is itself the Mahāyāna. The real mark of the dharma realm contains and sustains all phenomena; apart from this, there is no other wonder. Hence we know that the buddhas' attaining the Way, turning the wheel of the Dharma, and entering nirvāṇa all take place in the fourth dhyāna. Seeing the real mark within the fourth dhyāna is called dhyāna-pāramitā; how much more so for the other concentrations! This is the meaning of the absolute wondrousness. The holy practice of concentration is finished.

4.37

As for the holy practice of wisdom, it refers to the wisdom of the four kinds of four noble truths (and so forth).

4.38

Regarding the wisdom of the four noble truths of arising and ceasing: one observes again the nine contemplations of impurity, the eight liberations, and the two retributions of dependent and primary, seeing the bloated, decaying, and impure matter. These are the characteristics of oppression, the manifest characteristics, and the characteristics of the three sufferings; this is the wisdom of the truth of suffering.

4.39

By not giving rise to delusion and attachment toward dependent and primary [retributions], not becoming a slave to affection, not moving body and speech to generate the three grades of the ten unwholesome karmas, and not incurring rebirths in the three wretched realms—these are the characteristics of arising and growth, the characteristics of transition, and the characteristics of the twenty-five states of existence. Furthermore, knowing mundane cause and effect and the faults and hazards of impurity, one is deeply ashamed, disgusted, and abashed. One never kills others to keep oneself alive, deprives others to enrich oneself, indulges in impurity, bends the crooked seeking to be straight, creates enmity and affection through alienation and conciliation, sows discord over glory and disgrace, flatters within and fawns without, accepts without restraint, unleashes poisons that harm the Way, or deviates corruptly, losing the truth. Not committing the ten unwholesome karmas for the sake of impurity, feeling shame, remorse, and self-disgust, one performs the three grades of the ten wholesome actions, incurring rebirth in the three wholesome realms; this too consists in the characteristics of arising and growth, the characteristics of transition, and the characteristics of the twenty-five states of existence. This is called the wisdom of the truth of origination.

4.40

Contemplating the dependent and primary [retributions] as impure shatters the inversion of purity; contemplating feelings as the three sufferings shatters the inversion of pleasure; contemplating conditioned formations as composite shatters the inversion of self; contemplating minds as arising and ceasing shatters the inversion of permanence. The specific and general characteristics, skillful right exertion, bases of psychic power, faculties, powers, factors of awakening, and limbs of the path lead toward the gate of nirvāṇa. The benevolent and compassionate vows, the six perfections, and other practices are the marks of the Mahāyāna. They are also the marks of precept, concentration, and wisdom, as well as the mark of being able to eradicate. This is called the wisdom of the truth of the path.

4.41

When inversions do not arise, karma does not arise; when karma does not arise, causes do not arise; because causes do not arise, results do not arise. This is called the mark of extinction, and also the mark of the extinction of the twenty-five states of existence; it is also called the mark of eradication. This is the wisdom of the four noble truths of arising and ceasing.

4.42

Regarding the wisdom of the four noble truths of non-arising: one contemplates impure matter; the nature of matter is intrinsically empty, not empty because matter is extinguished, like an image in a mirror, devoid of reality. Thoroughly understanding that the five appropriated aggregates are empty and non-existent, one realizes that suffering is without suffering and that there is the true truth; this is the wisdom of the truth of suffering. Knowing that origination stems from the mind, and the mind is like an illusion, the origination that is produced is also like an illusion; all attachments and views are equal to empty space; this is called the wisdom of the truth of origination. The path originally remedies origination; since what is remedied is like an illusion, that which remedies is also like an illusion; this is called the wisdom of the truth of the path. If phenomena had arising, they could also have cessation; phenomena are fundamentally unarisen, and therefore now they do not cease; if there were a phenomenon surpassing nirvāṇa, I would also say it is like an illusion; this is called the wisdom of the truth of cessation. Although one knows that sentient beings of the five aggregates are like empty space, one vows to deliver sentient beings who are like space. Although one knows that origination is non-existent, one cuts off erroneous thoughts, as if fighting with empty space. Although one knows that the path has no duality of characteristics, one strives to plant trees in empty space. Although there are no sentient beings who attain extinction, one brings immeasurable sentient beings to extinction. In terms of this immediacy of facts being the real, one discusses the path factors, the six perfections, and so forth (and so on); this is called the wisdom of the four noble truths of non-arising.

4.43

Regarding the wisdom of the four noble truths of the immeasurable: the *Mahāparinirvāṇa-sūtra* states, 'If the Buddha's preaching of the four truths encompasses all phenomena completely, then one should not say: what has not been preached is like the earth in the ten directions. If it does not encompass all phenomena, there should be a fifth truth.' The Buddha said: 'The four truths encompass all completely; there is no fifth truth. It is simply that suffering has immeasurable aspects, and origination, cessation, and the path likewise all have immeasurable aspects. In that sūtra, I ultimately did not preach them.' If it is emptiness, emptiness does not even have emptiness, so how could there be the immeasurable? You should know that this is the wisdom that emerges from emptiness into the provisional to make discriminations. This wisdom completely knows the differences between the provisional and real across the ten dharma realms, which is called the wisdom of the truth of suffering; it completely knows the differences among the five entrenchments of affliction, which is called the wisdom of the truth of origination; it completely understands half and full, primary and auxiliary practices, which is called the wisdom of the truth of the path; and it understands the half and full sixteen gates and the differences among the various gates of cessation, which is the wisdom of the truth of cessation. The two vehicles merely take the medicine of the four truths to cure the disease of views and thoughts, escaping saṃsāra on their own, being unskilled in discriminations. The bodhisattva acts as a great king of physicians, needing to understand how to diagnose diverse pulses, recognize diverse illnesses, master diverse medicines, and effect diverse cures. Based on this, they generate diverse benevolence and compassion, practice diverse practices, cultivate the perfections and path factors, bring diverse sentient beings to fruition, and purify diverse buddha lands, as explained extensively in the *Great Cessation and Contemplation* (and so on). This is called the wisdom of the four noble truths of the immeasurable.

4.44

Regarding the wisdom of the four noble truths of non-action: it is through the conditions of understanding and delusion that the four are formed. The *Mahāparinirvāṇa-sūtra* states, 'The precious jewel is on the body, yet thinking it is lost, one worries and weeps. One sees only one's body and a wound, but does not see the precious jewel and the mirror. There is only sorrow and lamentation, no more joy.' This is being deluded about the path and cessation, and thereby giving rise to suffering and origination. If one understands that the wounded body is itself the precious jewel, then one rejoices and does not weep. Because ignorance is extinguished, one immediately obtains the blazing lamp of sambodhi. This condition of awakening and realization is itself the path and cessation. The path and cessation are suffering and origination; suffering and origination are the path and cessation. If so, then the four are not four. Since the four are not four, the immeasurable is also not immeasurable; since the immeasurable is not immeasurable, then the provisional is not provisional; because the provisional is not provisional, the empty is not empty. Not only is the identical-to-empty not empty, but the identical-to-provisional is also not provisional; both are forgotten in true entrance, whereupon stillness and illumination both flow forth. The *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra* states, 'All-modes wisdom is itself the characteristic of tranquil extinction.' Knowing all the various categories of actions and characteristics is called all-modes wisdom. The characteristic of tranquil extinction is the double negation and double forgetting. Knowing all categories of actions and characteristics is the simultaneous flowing and simultaneous illuminating. Without intention, forgetting and illuminating, spontaneously tranquil yet knowing: hence it is called inconceivable. This is the wisdom of the four noble truths of non-action.

4.45

The *Mahāparinirvāṇa-sūtra* states: 'There is no suffering, no truth; there is reality. There is no origination, path, or cessation, no truth; there is reality.' Reality is the Middle Way, the Tathāgata, empty space, buddha-nature. When contemplating in this manner, unconditioned benevolence and compassion eradicate the suffering of the two extremes and grant the bliss of the Middle Way. Cultivating matter as neither pure nor impure, as identical to empty, identical to provisional, identical to middle, neither withered nor flourishing, discussing cessation in the interval, all path factors are fully contained. Universally abandoning the dependent and primary [retributions] of the ten dharma realms is called dāna; the Middle Way and the path-concurrent [morality] reaching the other shore of śīla is called precepts; abiding in the patience of tranquil extinction, unmoved by the two extremes, is called kṣānti; uninterrupted practice across the two extremes is called steadfast vīrya; entering the king of samādhis and abiding in the Śūraṅgama is called dhyāna; real-mark prajñā is called wisdom; non-deliberative skillful application is called upāya; the eight self-mastering selves are called bala; non-defiled transformational dhyāna is called praṇidhāna; obtaining the three wisdoms in a single mind is called jñāna. One pāramitā contains ten, and also contains all buddha dharmas. One practice is immeasurable practices, and immeasurable practices are one practice: this is the Tathāgata's practice. This is called the wisdom of the four noble truths of non-action.

4.46

When cultivating this wisdom, one immediately attains abiding in the ground of fearlessness, which is the first ground of joy. One is free from the five fears: the fear of livelihood, fear of bad reputation, fear of death, fear of wretched realms, and fear of the awe-inspiring virtue of assemblies. The *Mahāparinirvāṇa-sūtra* states: 'Not fearing greed, anger, and delusion.' Since internally there are no three poisons and externally one is detached from the eight winds, there is no fear of bad reputation; when it says 'not fearing hells' and so forth, there is no fear of wretched realms; when it says 'not fearing śramaṇas and brāhmaṇas', there is no fear of assemblies; seeing the Middle Way, there is no fear of the two kinds of death; and the wisdom of the real mark establishing eternal life, there is no fear of livelihood.

4.47

Gaining entrance to this ground, one is equipped with the twenty-five samādhis, shatters the twenty-five states of existence, and reveals the nature of the self in the twenty-five states of existence. The nature of the self is the real nature, and the real nature is the buddha-nature. Opening the knowledge and vision of the buddhas, bringing forth the true Middle Way, cutting off the delusion of ignorance, revealing the two bodies of the true and responsive, responding to a hundred buddha worlds as conditions stimulate, manifesting bodies across the ten dharma realms, and entering the ground of the wisdom of the buddhas of the three periods, one can benefit oneself and benefit others; with genuine great rejoicing, it is called the Ground of Joy.

4.48

This ground is fully endowed with the four virtues: shattering the afflictions of the twenty-five states of existence is called purity; shattering the karma of the twenty-five states of existence is called self; not receiving the retributions of the twenty-five states of existence is called bliss; and being without the birth-and-death of the twenty-five states of existence is called permanence. Permanence, bliss, self, and purity are called the manifestation of buddha-nature; this is its meaning.

4.49

The Bodhisattvabhūmi explains that abandoning the five terrors means cultivating the wisdom of non-self so that the conception of a self does not arise; how then could there be clinging to self or clinging to personal requisites? This is freedom from the fear of inability to live. Not seeking or desiring anything from others, but always benefiting all sentient beings, is freedom from the fear of ill repute. Thoughts of self-view and conceptions of self not arising in the mind is freedom from the fear of death. That when this bodily life ends, one is certain to meet with buddhas and bodhisattvas in future lives, is freedom from the fear of the miserable realms. Seeing that none in the world are one's equal, much less superior, is freedom from the fear of assemblies. The Daśabhūmika-sūtra agrees. The Daśabhūmika-bhāṣya explains: 'Among these, the first is based on the body; the second on speech; the third and fourth on the body; and the fifth on the mind.' 'Living' refers to the various requisites used by the body that sustain life; they are called 'subsistence,' and to live is to sustain life. This speaks of the fruit from the standpoint of the cause; bodhisattvas are free of this fear. Furthermore, designations and speech are all related to vocal faults. Protecting one's name not for personal gain and having no wish in the mind for others' respect is called being free of ill repute. The fifth being based on the mind is readily understood. The third and fourth are based on the body: loving good realms and hating evil realms. Having neither love nor hate for the body, one therefore has no fear of the miserable realms; also, having neither love nor hate for the body, one has no fear of death. I personally consider: not fearing greed and desire destroys uncreated origination; not fearing the miserable realms is called destroying uncreated suffering; not fearing assemblies is establishing the uncreated path; being free from the fear of inability to live and the fear of death is seeing the nature and obtaining permanence, which establishes uncreated cessation.

4.50

Furthermore, destroying the twenty-five realms of existence means that existence contains the fruits. Because existence is destroyed, the truth of origination is destroyed; because the fruits are destroyed, the truth of suffering is destroyed. Attaining the twenty-five samādhis establishes the truth of the path. Seeing the nature of self in the twenty-five realms of existence—and this nature of self being the buddha-nature—establishes the truth of cessation. Destroying the twenty-five realms of existence leaves no defilements, which is the virtue of purity; destroying the fruits of the twenty-five realms of existence leaves no suffering, which is the virtue of permanence; attaining the twenty-five samādhis is bliss; and seeing the nature of self in the twenty-five realms of existence is self. The four virtues are fully present.

4.51

Now, explaining the names of the twenty-five samādhis is based on the meaning of the four siddhāntas: First, establishing them according to the circumstances of the time. Just as a person with many children gives each a name so that the siblings are not confused, the twenty-five samādhis are also like this: each is given a name so that conventional truths are not disordered. How could one cling rigidly to them? Second, establishing each name in accordance with convenience of meaning, each following its rationale. Third, establishing the names based on specific functions, where each has its principal corrective, thus deriving its name from the counteragent. Fourth, while the reality of the principle is truly nameless, names are established on the basis of the principle. Although there are these four meanings, the twenty-five samādhis are established largely through the counteragents and in reference to principle.

4.52

The general explanation of the twenty-five each has four aspects: First, setting forth the faults and perils of the realms of existence. Second, clarifying the virtues of the fundamental practice. Third, concluding the practice to consummate the samādhi. Fourth, destroying existence through loving-kindness and compassion. Each and every one is like this.

4.53

The realm of existence in hell is destroyed by using the stainless samādhi. Hell is a place of retribution for heavy stains; the cause of this retribution is stains—namely, the stain of evil karma, the stain of views and thoughts, the stain of sands of dust, and the stain of ignorance (the first aspect). The bodhisattva first sees this fault and, to destroy all stains, cultivates the fundamental precepts explained earlier to destroy the stain of evil karma; cultivates the concentrations such as the eight liberations explained earlier to subdue the stain of views and thoughts; cultivates the wisdom of arising and non-arising explained earlier to destroy the stain of views and thoughts; cultivates the immeasurable wisdom explained earlier to destroy the stain of sands of dust; and cultivates the uncreated wisdom explained earlier to destroy the stain of ignorance (the second aspect). Because the stain of views and thoughts is destroyed, the samādhi of the real truth is consummated; because the stains of evil karma and sands of dust are destroyed, the samādhi of the conventional truth is consummated; and because the stain of ignorance is destroyed, the king samādhi of the middle way is consummated (the third aspect). When bodhisattvas themselves destroy all the stains of hell, in every phrase they have compassionate vows that subtly perfume the dharma realm. If in that realm of existence in hell there are spiritual capacities and conditions that engage their loving-kindness and compassion, by the power of the king samādhi they are able to respond without stirring from the dharma-nature. Just as with Vasu or Devadatta, they manifest the appropriate body and preach the appropriate Dharma. If in that hell there is a capacity for goodness, through the loving-kindness and compassion within holding the precepts they respond to them, leading them to leave suffering and attain bliss; if there is a capacity to enter emptiness, through the loving-kindness and compassion of the wisdom of arising and non-arising they respond to them, leading them to attain the real truth; if there is a capacity to enter the provisional, through the loving-kindness and compassion of immeasurable wisdom they respond to them, leading them to attain the conventional truth; and if there is a capacity to enter the middle, through the loving-kindness and compassion of uncreated wisdom they respond to them, leading them to attain the king samādhi. Having first made oneself stainless, one now causes others to be stainless; therefore this samādhi is called 'stainless' (the remaining cases follow this pattern and will not be recorded in full detail).

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妙法蓮華經玄義 — Classical Chinese