首楞嚴義疏注經 9

English (machine translation) 9

Language: English

9.1

Compiled by the Śramaṇa Zixuan of Changshui

Second, the form realm (rūpadhātu): it is named after what is superior because within this realm the material forms of both circumstantial and direct retributions are exquisite. It is collectively called the Brahmā worlds because *brahmā* means pure—being free from defilement of desire, produced by dhyāna, and distinct from distraction and disturbance. This realm contains eighteen heavens in all. According to the *Kośa*, which states: "The [first] three dhyānas have three each, and the fourth dhyāna has eight," the Heaven of Non-conception (Asaṃjñisattva) is excluded. Relying on the Mahāsāṃghika school, in agreement with the present sūtra, the Heaven of Non-conception is added.

9.3

The text has three parts: 1. General identification.

9.4

"‘Ānanda, all people in the world who cultivate their minds, without relying on dhyāna, have no wisdom.’"

9.5

This generally clarifies that those who cultivate the mind must rely upon meditative absorption and only then give rise to wisdom. When meditative absorption and wisdom are balanced and equal, only then is it called quiet contemplation (dhyāna); if not, it cannot be called dhyāna. The intent shows that in these four stages, all depend on dhyāna and wisdom. However, because the afflictions and habituations subdued within them have hierarchical differences, the various heavens are distinguished; this will be explained below. Or this passage may refer to worldly people who do not cultivate uncorrupted meditative absorption and do not generate uncorrupted correct wisdom, consequently incurring the karmic retributions of the four dhyānas and being unable to escape. Although ordinary beings are said to cultivate dhyāna, it is merely the six practices with outflows; their contemplation of phenomena does not depart from falsehood, and is not called dhyāna. As the text below says: "Although these three superior streams do not correctly cultivate true samādhi," and again: "merely able to restrain their bodies from practicing sexual misconduct," and as it concludes below: "All of these, failing to understand the wondrous, enlightened, luminous mind, accumulate falsehoods to bring them forth, falsely having the three realms," and so forth.

9.6

2. Enumerating and explaining, in four parts: 1. The first dhyāna, in two parts: 1. Explanation, with three [heavens]: 1. The Heaven of Brahmā's Retinue (Brahmapāriṣadya).

9.7

"‘Those who are merely able to restrain their bodies from practicing sexual misconduct, having neither thoughts nor memories whether walking or sitting, whose love and defilement do not arise, and who do not linger in the desire realm, will in that instant become Brahmā companions in body. Such a class is called the Heaven of Brahmā's Retinue.’"

9.8

They focus their intent on this, hence it is said, "merely able to restrain their bodies," etc. "Having neither thoughts nor memories": by cultivating the six practices, they revile the lower desire realm as suffering, coarse, and an impediment, and aspire to the upper form realm as pure, wondrous, and free; thus the afflictions of the desire realm are subdued, which is called "love and defilement do not arise." Because of this, when their lives end they are immediately born in the form realm, hence it is said, "do not linger in the desire realm." Here, coarseness and suffering do not arise, and pure signs appear, which is pure meditative absorption. Relishing this and taking birth, they are called the Brahmā retinue, which is incurred by ordinary beings cultivating the six practices to subdue afflictions.

9.9

2. The Heaven of Brahmā's Ministers (Brahmapurohita).

9.10

"‘When habitual desire has been eliminated, the mind free of desire appears; delighting in and complying with all codes of conduct, such a person can at that time practice the virtues of Brahmā. Such a class is called the Heaven of Brahmā's Ministers.’"

9.11

Having already subdued the afflictions of desire, it is said, "when habitual desire has been eliminated." Attaining the superior first dhyāna, the mind of meditative absorption becomes manifest, hence it is said, "the mind free of desire appears." This concludes what precedes. From "delighting in" downward, it directly clarifies that [the devas of] this heaven delight in and comply with the precepts concurrent with meditative absorption (dhyānasaṃvara); their pure conduct (brahmacarya) accomplished, they guard against faults without lapse. This combines upholding the codes of conduct and pure precepts to accomplish virtue, assisting the Brahmā lord, hence named "Brahmā's Ministers."

9.12

3. The Heaven of the Great Brahmā (Mahābrahmā).

9.13

"‘When body and mind are wonderfully perfected, deportment is complete and unfailing, and pure prohibitive precepts are augmented by luminous awakening, such a person can at that time govern the Brahmā retinue and become a Great Brahmā King. Such a class is called the Heaven of the Great Brahmā.’"

9.14

Dhyāna contemplation becomes increasingly superior, and rebirth is fine and subtle, hence it is said, "body and mind are wonderfully perfected." Furthermore, being endowed with the virtue of precepts, it is said, "deportment is complete and unfailing." This concludes what precedes. From "pure" downward, it directly clarifies that [the beings of] this heaven bring forth wisdom and luminous awakening within meditative absorption and precepts. Their wisdom and understanding surpass others, enabling them to be Brahmā lords governing the Brahmā retinue. According to the *Kośa*: "Possessing majesty, virtue, and radiance, he dwells alone, incurred by the power of meditative absorption with investigation only and without vitarka, whereas the lower two heavens have both vitarka and vicāra. Furthermore, at the end of an eon he is the last to depart, and at the formation of an eon he is the first to arrive; non-Buddhists, unable to fathom this, cling to him as permanent. Moreover, because giving rise to a thought he saw devas being born, he clung to being the sole causal creator able to give birth to the world."

9.15

2. Conclusion.

9.16

"‘Ānanda, these three superior streams cannot be oppressed by any suffering or distress. Although they do not correctly cultivate true samādhi, within a pure mind the various outflows are unmoving; this is called the first dhyāna.’"

9.17

Having already departed from the eight sufferings of the desire realm, it is said, "cannot be oppressed." But because it is only the six practices subduing afflictions, it is said, "not true samādhi." In general, those who truly cultivate dhyāna do not manifest body or mind in the three realms; even if superior and wondrous signs of meditative absorption appear, they clearly know them themselves without clinging to them. Now here, although they attain a purity resembling samādhi, because of non-comprehension they relish it and take rebirth; yet because they can abandon the coarse movements of the distracted mind of desire, it is said, "the various outflows are unmoving." Therefore it is concluded that these three superior streams are collectively called the first dhyāna. The *Kośa* says: "The stage where joy and bliss are born of detachment; detached from the mixed evils of the desire realm, upon birth one obtains the bliss of pliancy (praśrabdhi)." However, the merits obtained in this first dhyāna have a grove of five factors: first, examination (vitarka); second, investigation (vicāra); third, joy (prīti); fourth, bliss (sukha); and fifth, one-pointedness of mind (ekāgratā). Their characteristics are as found in Tiantai's *Gradual Stages of the Dharmadhātu* (Fajie Cidi).

9.18

2. The second dhyāna, in two parts: 1. Explanation, with three [heavens]: 1. The Heaven of Lesser Light (Parīttābha).

9.19

"‘Ānanda, next, when the Brahmā devas govern the Brahmā people, fulfill their pure conduct, and their settled minds are unmoving, from stillness and purity radiance is born. Such a class is called the Heaven of Lesser Light.’"

9.20

The king serves as the Brahmā lord, hence it is said, "govern." Precepts, meditative absorption, and wisdom are complete, hence it is said, "fulfill their pure conduct." This concludes what precedes. From "their settled minds" downward, it directly clarifies that in this heaven the mind of meditative absorption becomes increasingly superior, hence it is said, "their settled minds are unmoving." The radiance of meditative absorption arises, hence it is said, "from stillness and purity radiance is born." Because from the second dhyāna onward one is free of vitarka and vicāra, there is no speech; they merely emit light by means of the mind of meditative absorption, and their hierarchical stages are distinguished by the superiority or inferiority of their light. In this heaven, the sign of joy first arises, but the light of wisdom is still inferior, so it is called the Heaven of Lesser Light.

9.21

2. The Heaven of Limitless Light (Apramāṇābha).

9.22

"‘Light and light ignite each other, shining boundlessly, illuminating the worlds of the ten directions so that everywhere becomes lapis lazuli. Such a class is called the Heaven of Limitless Light.’"

9.23

From the previous lesser light, yet more light is emitted; the manifestations of light multiply, which is called "light and light ignite each other." The manifestations of light are perfectly luminous, illuminating the worlds of the ten directions; the environment purifies with the light, everywhere becoming lapis lazuli. Due to meditative absorption gradually increasing, the light of meditative absorption shining forth must be without boundary, hence named Limitless Light.

9.24

3. The Heaven of Radiant Sound (Ābhāsvara).

9.25

"‘Drawing in and holding the perfect light to accomplish the substance of teaching, emitting pure transformations, its responsive applications are inexhaustible. Such a class is called the Heaven of Radiant Sound.’"

9.26

Drawing in and holding limitless pure light to express verbal explanation is called "the substance of teaching." This light expressing verbalization is free from all coarseness and heaviness, hence it is said, "emitting pure transformations." Manifesting instructions according with capacities with complete clarity, it is said, "its responsive applications are inexhaustible." Because the stage of the second dhyāna lacks the first five consciousnesses, they merely use radiance for verbal expression; using light as sound, it is called the Heaven of Radiant Sound.

9.27

2. Conclusion.

9.28

"‘Ānanda, these three superior streams cannot be oppressed by any sorrow or anxiety. Although they do not correctly cultivate true samādhi, within a pure mind coarse outflows have already been subdued; this is called the second dhyāna.’"

9.29

The three heavens of the second dhyāna are again superior to the lower stages, hence called "superior streams." Because they have attained supreme joy, it is said, "cannot be oppressed by any sorrow or anxiety." Although the first dhyāna obtains the factor of joy, supreme joy has not yet arisen; because it is coarse in the body, it merely achieves freedom from suffering, while sorrow and joy still stand in opposition. Now in this second dhyāna, the water of meditative absorption moistens the mind, the light of wisdom is bright and tranquil, the factor of joy is harmonious, and sorrow and anxiety do not arise; this is called the stage where joy and bliss are born of meditative absorption. "Coarse outflows have already been subdued": aspiring to the upper and reviling the lower is merely called subduing; because they are not severed, it is not called uncorrupted. However, this single stage possesses a grove of four factors: first, internal clarity; second, joy; third, bliss; and fourth, one-pointedness of mind; their characteristics are as usual.

9.30

3. The third dhyāna, in two parts: 1. Explanation, with three [heavens]: 1. The Heaven of Lesser Purity (Parīttaśubha).

9.31

"‘Ānanda, when such heavenly beings form sound from perfect light, uncovering the wondrous through unfolding sound, they bring forth refined practice and penetrate quiescent bliss. Such a class is called the Heaven of Lesser Purity.’"

9.32

The first two sentences link with the above. From "uncovering the wondrous through unfolding sound" downward, it directly clarifies this heaven: it means unfolding the teaching substance of the signifier, revealing the wondrous principle that is signified, and accomplishing the wondrous practice that is cultivated. Consequently, as the three wisdoms have already arisen, wondrous bliss is penetrated; meditative absorption and wisdom surpass what came before, and the grove of factors becomes more superior. Saying "quiescent bliss" means extinguishing the previous sign of joy to generate pure bliss; because the sign of joy is coarse and agitated, this vipāka bliss is calm, detached, and quiescent, hence called quiescent. Because the sign of meditative absorption is still inferior, it is called "penetrate." Having just begun to obtain this bliss without it being broad and pervasive, it is called "Lesser Purity." Purity (*jing*) also means quiescence (*jing*), as in some places it is also called the Heaven of Lesser Quiescence.

9.33

2. The Heaven of Limitless Purity (Apramāṇaśubha).

9.34

"‘Pure emptiness appears before them, giving rise to boundless pliancy of body and mind, accomplishing quiescent bliss. Such a class is called the Heaven of Limitless Purity.’"

9.35

"Pure emptiness" is quiescent bliss. The mind of meditative absorption becomes increasingly superior, giving rise to this bliss and making it boundless. Once the bliss is boundless, only then is it the meaning of accomplishing pure bliss; this is called bliss pervading the ground of mind. Boundless pliancy throughout the body is called Limitless Purity.

9.36

3. The Heaven of Pervasive Purity (Śubhakṛtsna).

9.37

"‘The world, body, and mind are all entirely pure; pure virtue being accomplished, a superior refuge appears before them, returning to quiescent bliss. Such a class is called the Heaven of Pervasive Purity.’"

9.38

Although previously bliss pervaded the ground of mind, it was limited to body and mind and was not yet called pervasive; now it pervades both circumstantial and direct retributions, bliss and purity being harmonious and complete, with no place in the world, body, or mind not pervaded; exquisite and wondrous bliss accomplishes pure virtue. The "superior refuge" is this very pure bliss, which is the superior place upon which those practitioners rely; because they realize this bliss, it is called "returning."

9.39

2. Conclusion.

9.40

"Ānanda, these three superior currents are endowed with great compliance; body and mind are at peace, attaining immeasurable joy. Although not the authentic cultivation of true samādhi, within a peaceful mind their rejoicings are completely fulfilled; this is called the third dhyāna."

9.41

'Endowed with great compliance': first, it complies with superior concentration; second, it is free from grief and joy. Compared to joy, grief and joy are both reviled, being nothing but discordant conditions, and are therefore not compliance. Now this wondrous joy is the foremost in the mundane realm, with none surpassing it; only then is it the full sense of compliance. 'Within a peaceful mind their rejoicings are completely fulfilled': in the mental ground and vipāka, they are compliant and autonomous; joy reaches its peak here, pure and unmixed, so it is said to be 'completely fulfilled,' because this third dhyāna is called the ground of wondrous joy free from joy. The dhyāna factors of this ground comprise five: 1. equanimity, 2. mindfulness, 3. wisdom, 4. bliss, and 5. one-pointedness of mind.

9.42

Fourth, as for the fourth dhyāna, the general retribution karma of this single ground has only three grades, which produce the lower three heavens. The Heaven Without Thought is merely an individual retribution within the Heaven of Vast Fruits, and the realm of ordinary beings reaches its peak here. The Five Non-Returning Heavens, however, are where noble ones cultivate mixed meditations to reinforce the past karma of the Heaven of Vast Fruits, making five grades of superiority; they are born in those five heavens simply from the general retribution body of the Vast Fruits Heaven, which differs from ordinary beings. Because of this, it forms a separate section below.

9.43

The text has two parts: first, the four fundamentals, which has two: 1. explanation, which has four, of which the first is the Heaven of the Arising of Blessings.

9.44

"Furthermore, Ānanda, when the devas are not oppressed in body and mind, the cause of suffering has ended; bliss is not permanently abiding, and after a long time destruction must arise. The two minds of suffering and bliss are both abandoned at once; the coarse and heavy marks are extinguished, and the nature of pure blessings arises. One such category is called the Heaven of the Arising of Blessings."

9.45

The first five lines conclude what precedes and introduce what follows. The *Kośa* says, 'The fourth dhyāna is free from eight calamities: namely, vitarka, vicāra, suffering, bliss, grief, joy, and outgoing and incoming breaths. Moreover, it is not shaken by the three disasters, so it is called the Unshakable Ground.' Here, saying 'not oppressed' means freedom from the suffering of the lower stages. 'The cause of suffering' onward explains why it is not oppressed. Vitarka, vicāra, grief, joy, and the like are the causes of suffering; now that one is free from them, there is no oppression. 'Bliss is not permanently abiding' clarifies the bliss factor individually in contrast to the earlier suffering; although the third dhyāna attains bliss that penetrates the mental ground, it is nevertheless not permanently abiding and must undergo destruction, and destruction is suffering—this is called the suffering of change. 'Suffering and bliss' onward directly clarifies that in this heaven, now in the fourth dhyāna, both suffering and bliss are abandoned, for each ground reviles the coarse, obstructive suffering of the lower [stage] and rejoices in the pure, wondrous detachment of the upper. Casting off the suffering and bliss of the lower is called 'the coarse and heavy marks are extinguished'; attaining the concentration of the upper ground is called 'the nature of pure blessings arises.' Because this dhyāna concentration is solely the feeling of equanimity, it is the substance of blessings. Having abandoned lower defilements, it is called pure blessings.

9.46

Second, the Heaven of the Love of Blessings.

9.47

"The mind of equanimity is harmonious and unobstructed, its superior understanding is pure; amid unhindered blessings, it attains wondrous compliance to the end of future time. One such category is called the Heaven of the Love of Blessings."

9.48

Solely the feeling of equanimity is harmonious and unobstructed with the concentrated mind, abandoning all phenomena of suffering, bliss, and the like; yet within this mind of equanimity, superior understanding still arises, reaching definitive conviction and endorsement herein, not to be diverted by other conditions; hence it is called 'superior understanding is pure.' By the power of superior understanding, within this harmonious and superior concentration one loves and complies with it, causing this superior concentration to be free from hindrance, abiding in the mind with autonomy and inexhaustible enjoyment; hence it is said, 'attains wondrous compliance to the end of future time,' and so forth.

9.49

Question: This tainted dhyāna has a limited lifespan; how can it reach 'the end of future time'? Answer: This refers to the attainment of long-lasting retribution lifespans in concentration, moving through counts of kalpas, hence called 'the end of future time'; it is not discussed in terms of after the retribution. Furthermore, although this wholesome concentration is tainted, it can comply with wondrous cultivation: based on the fourth dhyāna, one elicits this concentration, perfuming untainted dhyāna, and cultivates the knowledge of aspirations, non-contention, and the border-limit concentration. The five anāgāmins below also rely on this concentration to give rise to the mixed cultivation of tainted and untainted dhyāna. If ordinary beings attain it and advance no further in cultivation, their lifespan is indeed allowed to be limited; if noble ones cultivate it, it reaches the end of future time. Extending in both directions, it is cultivated by both ordinary beings and noble ones.

9.50

Third, the Heaven of Vast Fruits.

9.51

"Ānanda, from this heaven there are two diverging paths: if, based on the previous mind of immeasurable pure light, one cultivates, realizes, and abides in the perfection and brilliance of blessed virtues, one such category is called the Heaven of Vast Fruits."

9.52

Within the Love of Blessings, two directions diverge: first, the straight path, which leads directly to the Vast Fruits; second, the roundabout and deviating path, which leads to Non-Thought. This is the heading; 'if, based on' onward explains it. If from the initial resolve onward one has not harbored deviant views, but directly cultivated the four fundamental dhyānas and the four immeasurable wholesome states, perfuming the blessed virtues of dhyāna, detaching from the defilements of the lower grounds, and experiencing all four stages in succession, then upon reaching this Love of Blessings one further augments superior concentration; through what is induced by vast blessings, one attains birth in a superior place, called the Heaven of Vast Fruits.

9.53

Fourth, the Heaven Without Thought.

9.54

"If in the previous mind one equally reviles both suffering and bliss, meticulously investigating the mind of equanimity without interruption, fully exhausting the path of equanimity so that body and mind are both extinguished, and mental deliberation becomes as cold ashes and coagulates, passing five hundred kalpas:"

9.55

This directly explains it. If one harbors deviant views, suppressing afflictions through the six practices and gradually reviling and gradually abandoning them, upon reaching the Heaven of the Love of Blessings one attains the harmony of equanimity. The mind of equanimity continues uninterruptedly, thoroughly exhausting the path of equanimity. When the mind of equanimity is also forgotten and one clings neither to body nor mind, this is called 'both extinguished.' This is clutching non-thought as nirvāṇa, using this mind of equanimity as an expedient to enter the absorption of non-thought. First abandoning the coarse mind to enter the subtle mind, then abandoning the subtle mind to enter the extremely subtle mind, and from the extremely subtle mind cultivating constantly without ceasing, one immediately enters non-thought—these are all the causal cultivation. 'Mental deliberation' onward is the non-thought retribution: when life ends, the retribution result is birth in the Heaven Without Thought with a lifespan of five hundred great kalpas; because thinking mind does not function, it is called 'ashes and coagulates.'

9.56

"Since this person takes arising and ceasing as the cause, they cannot illuminate the nature of non-arising and non-ceasing: during the first half-kalpa it is extinguished, and during the second half-kalpa it arises. One such category is called the Heaven Without Thought."

9.57

This evaluates it as being false. Failing to understand that the essence of false thoughts is empty, they cling to arising and ceasing as tiresome, reviling this arising and ceasing to seek non-arising and non-ceasing; hence it is said, 'takes arising and ceasing as the cause.' Casting off arising to head toward non-arising is not yet true non-arising. Seeing that the sixth consciousness temporarily does not function, like a fish encased in ice, and unaware of subtle arising and ceasing, they falsely call it nirvāṇa, but it is not true nirvāṇa; hence it is said, 'they cannot illuminate the nature of non-arising and non-ceasing.' 'During the first half-kalpa' onward conversely explains the aspects of their retribution. In accordance with the *Kośa* citing the *Vibhāṣā* to explain the state of birth and death therein: for most of the time there is thought; when first born into this heaven, after half a kalpa, one first enters the vipāka of non-thought, which is called 'during the first half-kalpa it is extinguished.' When about to be impermanent [at death], one emerges from the vipāka, having a mind for half a kalpa, and only then dies, which is called 'during the second half-kalpa it arises.' Between arising and ceasing it is entirely without thought, so it is called the Heaven Without Thought.

9.58

Second, the conclusion.

9.59

"Ānanda, these four superior currents cannot be moved by any mundane states of suffering or bliss. Although this is not the unconditioned, true unshakable ground, because their mind of attainment has brought effort to full maturity, it is called the fourth dhyāna."

9.60

This fourth dhyāna is free from the eight calamities and excels the lower grounds, so it is called the Unshakable Ground. However, it has a count of kalpas, and when lifespan ends it must be abandoned; hence it is said to be 'not the true unshakable.' The *Kośa* says, 'Yet that vessel is not permanent, because conscious beings alike arise and cease.' Ordinary beings cultivate concentration and relish birth, which is called 'having attainment.' When concentration and wisdom are balanced and equal, able to abandon suffering and bliss, excelling all the lower heavens, it is called 'effort brought to full maturity.'

9.61

Second, the Five Non-Returning Heavens, which has three parts: first, the indication.

9.62

"Ānanda, herein there are further the Five Non-Returning Heavens, wherein the nine grades of habitual tendencies in the lower realms are completely extinguished all at once; suffering and bliss both perish, and with no dwelling place below, their abodes are established within the shared character of the mind of equanimity."

9.63

'Nine grades of habitual tendencies' refers to the nine grades each in the desire realm, the first dhyāna, the second dhyāna, and the third dhyāna. Seeds and actual manifestations are both absent, which is called 'completely extinguished.' This is called 'extinguished' because noble ones have severed them; it is not the same as ordinary beings temporarily suppressing them. Since habitual tendencies are absent, suffering and bliss both perish; free from the bonds of the lower realms, they have no dwelling place. Yet, not having advanced to sever the afflictions of the fourth dhyāna, their abodes are separately established within the shared character of the mind of equanimity; because when cultivating dhyāna, tainted and untainted are mixed, they reside separately here. The *Kośa* says, 'The mixed cultivation of dhyāna has five different grades, producing birth in the five Pure Abodes.' The five distinct grades are the inferior grade, middling grade, superior grade, superior-exceptional grade, and supreme grade; their aspects are as explained elsewhere.

9.64

Second, explanation of their characteristics, in five: first, the Heaven of No Affliction.

9.65

"Ānanda, with suffering and bliss both extinguished, contending minds do not clash; one such category is called the Heaven of No Affliction."

9.66

When the minds of suffering and bliss are extinguished, opposition perishes; since mutual relativity is gone, it is said that 'they do not clash,' and not clashing means there is no affliction. When the two mutually relative minds of suffering and bliss are first extinguished, in the initial grade of mixed cultivation one slightly departs from the obstacles to concentration, which is called 'no affliction'—affliction being obstacle. However, the heavens below are also free from suffering and bliss yet are not called 'No Affliction' because ordinary beings only temporarily suppress them through revulsion and attraction, rather than severing them forever. Here, it is named in terms of their ultimately not arising.

9.67

Second, the Heaven of No Heat.

9.68

"The trigger and nock operate alone, with no ground for mutual grinding; one such category is called the Heaven of No Heat."

9.69

'Trigger' is the tooth of a crossbow. 'Nock' is the notched end of an arrow where it receives the bowstring. Both are metaphors for the sole mind of equanimity. Giving rein to autonomy and roaming among the samāpattis, it is said to 'operate alone.' Not corresponding to discordant or concordant conditions, it is said to have 'no ground for mutual grinding.' This heaven cultivates dhyāna through the middling grade of mixed cultivation; the functioning of wisdom is clear and open, all free from the obstacles to concentration, gradually attaining coolness, so it is called 'No Heat.'

9.70

Third, the Heaven of Good Vision.

9.71

"In the worlds of the ten directions, wondrous vision is completely clear, devoid of all sinking defilements of dust-like images; one such category is called the Heaven of Good Vision."

9.72

In the worlds of the ten directions, solely the mind of equanimity illuminates with subtle clarity, universally clear and serene; hence it is said, 'wondrous vision is completely clear.' Dust-like images are the obstacles to wisdom. Sinking defilements are the obstacles to concentration. With the superior grade of mixed cultivation, the merit of untainted [insight] is manifest, and the obstacles of concentration and wisdom perish, so one is able to see wonderfully. Completely clearing the worlds of the ten directions, it is called 'Good Vision.'

9.73

Fourth, the Heaven of Good Manifestation.

9.74

"Refined vision appears before them, molding and casting without hindrance; one such category is called the Heaven of Good Manifestation."

9.75

'Molding and casting' means melting and refining: shaping clay is called molding, and melting metal is called casting. As the vision of complete clarity has become apparent and the efficacy of concentration and wisdom is even more prominent, they are able to melt and refine with autonomy, manifesting boundlessly; hence it is called 'Good Manifestation.'

9.76

Fifth, the Akaniṣṭha Heaven.

9.77

"Completely investigating all subtle beginnings, exhausting the nature of the nature of form, entering the boundary of the limitless; one such category is called the Akaniṣṭha Heaven."

9.78

'Completely investigating' means exhausting to the utmost. 'All subtle beginnings' are the subtle beginnings of all existents, namely passing from nonexistence into existence at the point where the principle of form has not yet taken shape. Now this single heaven exhausts to the point where the principle of form has not yet taken shape; hence it is said, 'completely investigating all subtle beginnings.' 'Exhausting the nature of the nature of form': 'nature' is the essence; pushing to the primal essence of the nature of form. Regarding the meaning of the two clauses, there are many precedents earlier; or, the former clause exhausts consciousness conditioned by form and the like, while the latter clause exhausts the great elements on which it relies. Bordering this heaven, one immediately enters the sphere of space, so it is said, 'entering the boundary of the limitless.' Because space is in turn that upon which the great elements rely, it is called the Utmost of Form (Akaniṣṭha). As Aśvajit asked the Buddha: 'In what stage are the natures of the four great elements completely extinguished without remainder?' The Buddha said: 'The preparatory stage of the sphere of space, which is precisely this heaven.'

9.79

Third, concluding their superiority.

9.80

"Ānanda, regarding these Non-Returning Heavens, the heavenly kings of those four stages of the fourth dhyāna only hear of them with veneration, but cannot know or see them, just as nowadays in the mundane realm, in the wilderness, deep mountains, and places of holy bodhimaṇḍas, because they are maintained by arhats, crude people of the mundane realm cannot see them."

9.81

In Sanskrit they are called anāgāmin, which here means 'non-returning'. Because these heavens are the dwelling place of those noble ones, they are also called the Pure Abodes; they are not the residences of ordinary beings with outflows. Through the pre-eminence of their samādhi power, their environmental reward is likewise pre-eminent; though dwelling in the same world, their realms are distinct, as is understood by the analogy given.

9.82

3. General conclusion.

9.83

"Ānanda, these eighteen heavens travel solitary without intercourse, yet they have not exhausted bodily encumbrance. From this point back is named the Form Realm."

9.84

Because they are entirely induced by wholesome thoughts of dhyāna-concentration, without objects of emotional desire confronting them, they are said to 'travel solitary without intercourse'. Because there is still form-obstruction, it is said that they 'have not exhausted bodily encumbrance'.

9.85

3. The Formless Realm. In these four formless [heavens], there is no karmically resultant form; concentration is abundant and wisdom is deficient. Disgusted with the lower form-obstructions, they imagine boundless space; next, disgusted with the sphere of [boundless] space, up to being disgusted with nothingness, they take neither-perception-nor-non-perception to be ultimate nirvāṇa. These four kinds divide their stages. Although they lack karmically resultant form, they nevertheless possess concentration-resultant form as the support for consciousness; this is the Mahāyāna teaching that there are actual places [there]. As the Kośa says: 'The formless realm has no place; because there are four kinds of rebirth, relying upon nikāya-sabhāga and vital faculty, it causes the mind and so forth to continue.' Other sūtras say that there are formless sentient beings who listen to the Dharma by the Buddha's side, weeping tears like rain; this is said in accord with the Mahāyāna having concentration-resultant [form]. The preceding text also stated that the devas of the formless realm made vows to protect the dhāraṇī.

9.86

The text has two parts: first, listing and explaining; second: 1. directly explaining the induction of recompense, in two parts: first, pointing out those who turn their minds and do not enter.

9.87

"Furthermore, Ānanda, from this Summit of Existence, within the boundary of form, there are again two kinds of divergent paths."

9.88

This is the heading. 'Existence' is precisely form; 'Summit' is the ultimate. Form halting here is called the 'boundary of form'. The 'two divergent paths' are: first, the path out of the three realms, which is tread by those who turn their minds; second, the path entering the formless, which is trodden by those of determinate nature. If they are ordinary persons or non-Buddhists, since they do not enter these five heavens, they enter instead from the two heavens of Vast Results and No Thought, not being within the limits of what these two tread. This will be understood below on its own.

9.89

"If, upon the mind of renunciation, wisdom is brought to light and the light of wisdom achieves perfect penetration, one then departs from the dust-realms, becomes an arhat, and enters the bodhisattva vehicle. Such a class is named great arhats who turn their minds."

9.90

This directly explains turning the mind. Because it is within the dhyāna of the Summit of Existence, it is called the 'mind of renunciation'. Bringing forth uncontaminated wisdom, one頓breaks through the thirty-six grades of innately operative afflictions of the four levels of the upper realm, and then realizes the stage of non-learning. Yet one also turns one's mind toward the Mahāyāna path, and no longer enters into the spheres of space, consciousness, and so forth, because the defilements of the upper levels no longer exist. However, turning the mind to enter the Great [Vehicle] has depth and shallowness, solely in accordance with the depth or shallowness of breaking through defilements. This class consists still of anāgāmins who delight in wisdom; hence they attain the light of wisdom with perfect penetration and then depart from the dust-realms.

9.91

2. Distinguishing the distinct classes of those who enter, in two parts: 1. individually explaining the four heavens, in four parts: first, the sphere of space.

9.92

"If, abiding in the mind of renunciation, renunciation and disgust are accomplished, one senses the body as an obstruction, and dissolves the obstruction to enter into space. Such a class is named the Sphere of Space."

9.93

The first two lines take up what preceded. The mind of renunciation has two types: first, the Summit of Existence; second, No Thought. If at the Summit of Existence one uses the uncontaminated path to sever the defilements of the Summit of Existence and dissolves the obstruction to enter space, this is an anāgāmin who delights in concentration, namely a śrāvaka of determinate nature. If at Vast Results or No Thought one uses the path with outflows to suppress defilements and enter space, this is also called the mind of renunciation, namely ordinary beings and non-Buddhists. Because these two heavens both reside in the mind of renunciation, they share one single ground. From 'senses the body' downward directly explains this heaven: the words 'dissolves the obstruction' also apply to the preceding two. However, the practitioner, disgusted with form dharmas as if with a prison and with a mind desiring departure, then cultivates contemplative wisdom, breaks through form dharmas, and transcends all form marks. Extinguishing marks of resistance and not minding diverse marks, one enters the sphere of boundless space. When the mind is corresponding with empty space, it is named the samādhi of the sphere of space.

9.94

Second, the sphere of consciousness.

9.95

"When all obstructions have been dissolved, there is neither non-obstruction nor extinction; within it, there remains only the ālaya-consciousness in full, with a subtle half-portion of manas. Such a class is named the Sphere of Consciousness."

9.96

The first line concludes the preceding sphere of space; the next line breaks through space to enter consciousness. The absence of dissolving obstruction is also obliterated; hence it is said, 'there is neither non-obstruction nor extinction'. This is precisely contemplating consciousness alone in order to break through space. From 'within it' downward is the direct explanation: 'there remains only the ālaya in full with manas' means that these seventh and eighth consciousnesses rely mutually upon one another; those of determinate nature and those dull about dharmas do not know of their existence at all, and they remain dark and self-sustaining. The 'subtle half-portion' refers to the sixth consciousness: now one half-portion that conditions consciousness is retained, while the portion that conditions form and space is not retained; hence it is said to be a 'half-portion'. Because this sixth [consciousness] conditions both form and mind, half is retained. When the practitioner enters this samādhi, disgusted with empty space as boundless—where conditioning much leads to distraction and can shatter concentration—they then renounce empty space and turn the mind to condition consciousness. When the mind corresponds with the dharma of consciousness, it is therefore named the samādhi of the sphere of consciousness.

9.97

Third, the sphere of nothingness.

9.98

"When both space and form have vanished and the conscious mind is completely extinguished, throughout the ten directions it is serene and quiescent, with utterly nowhere to go. Such a class is named the Sphere of Nothingness."

9.99

In the sphere of space, form is absent while space remains; in the sphere of consciousness, space has vanished while consciousness remains—both are called 'having something'. Now both space and consciousness have vanished; hence it is said that 'both space and form have vanished and the conscious mind is completely extinguished'—these two lines first break through the three dharmas. From 'throughout the ten directions' downward directly explains the cognitive aspect. The 'ten directions' means all dharmas. The dharmas conditioned—such as form, space, and the conscious mind—remain in no way whatsoever; hence it is said to be 'serene and quiescent'. Since the conditioned object is quiescent, the conditioning subject does not function; hence it is said that there is 'utterly nowhere to go'. Because the practitioner is disgusted with consciousness—the consciousnesses of the three times being boundless, where conditioning much leads to distraction and can shatter concentration—they therefore renounce conditioning consciousness and turn the mind to rely upon the dharma of nothingness. When the mind corresponds with the dharma of nothingness, it is named the samādhi of the sphere of nothingness. However, those nowadays who cultivate the Mahāyāna often confuse this samādhi [with true practice], supposing that merely being unattached to anything, with nowhere for the mind to lodge and without a single thing, is itself the Mahāyāna, which is no different from inert emptiness. They do not know that only when one can skillfully comprehend the realms of all the dhyānas, with the stages of the factors of awakening in severing and suppressing clearly distinct, like a great round mirror reflecting the myriad images without error or mistake, is it the genuine cultivation of dhyāna in the Mahāyāna.

9.100

Fourth, the sphere of neither-perception-nor-non-perception.

9.101

"The nature of consciousness being unmoving, one exhaustively investigates through extinction; within the unending, one makes manifest the nature of exhaustion, as if existing yet not existing, as if exhausted yet not exhausted. Such a class is named the Sphere of Neither-Perception-Nor-Non-Perception."

9.102

The first two lines indicate the underlying basis. The first line sets forth two aspects: 'the nature of consciousness' indicates having subtle perceptions; 'unmoving' indicates the absence of coarse perceptions. The next line further explains the meaning of 'unmoving': previously, in the sphere of nothingness, one still used the mind to investigate exhaustively so that it would not condition the conscious mind, causing it to correspond with the dharma of nothingness. Now, in this single heaven, one investigates exhaustively to extinguish the mind, subduing it and causing it not to move; hence it is said, 'one exhaustively investigates through extinction'. From 'within the unending' downward directly explains the cognitive aspect: it is relying on this place where consciousness is unmoving; hence it says 'within the unending'. Discerning it as non-perception, it therefore says 'one makes manifest the nature of exhaustion'. Although one sees it as exhausted, consciousness remains; hence it is said 'as if exhausted yet not exhausted'. Although one sees it as remaining, it does not arise; hence it is said 'as if existing yet not existing'. Due to this meaning, it is named neither-perception-nor-non-perception. This is precisely when coarse perceptions of the sixth consciousness do not arise, yet subtle portions and the continuous flowing of the ālaya still do not cease; hence the name is established based on this meaning. In accordance with the Kośa: 'The first three formless [realms] receive their names from their modes of practice; this summit of existence establishes its name based on its intrinsic nature.' When the practitioner enters this samādhi, disgusted with the perceptions of the sphere of nothingness as foolish, and perceiving places with perception as like an ulcer or a boil, they then renounce the sphere of nothingness and mindfully condition the dharma of neither having perception nor lacking perception. When the mind corresponds with this dharma, it is therefore called neither having perception nor lacking perception.

9.103

2. Generally distinguishing the two classes.

9.104

"These persons exhaust emptiness, yet do not exhaust the principle of emptiness;"

9.105

They extinguish form to grasp emptiness, which is not the true nature of emptiness; falsely claiming it to be exhausted, it is therefore said that they 'do not exhaust' it, because they cannot turn their minds and wisdom to ashes and extinguish them. The words 'these persons' generally indicate the four heavens.

9.106

"Those who exhaust it through the noble path from the heaven of the Non-Returner—such a class is named dull arhats who do not turn their minds."

9.107

This refers to those who, from the Heaven of the Ultimate of Form, have accomplished renunciation and disgust, sense the body as an obstruction, and dissolve the obstruction to enter space. Since they cannot bring forth wisdom,頓sever the upper defilements, realize the fruit of non-learning, and turn their minds toward the Great [Vehicle], they instead use the uncontaminated noble path to gradually renounce and cast off, inducing their fruits according to their samādhis and being born in these four heavens. After enduring the retribution of kalpa-durations, they only then sever the defilements of the Summit of Existence and become arhats; hence they are called 'dull'. Saying that they 'do not turn their minds' is spoken provisionally in contrast to the sharp-rooted ones mentioned before; it does not mean that they will never turn their minds at all, as has already been explained above.

9.108

"If they exhaust emptiness from the non-Buddhist heavens of No Thought without returning, bewildered by outflows and lacking hearing, they will then enter transmigration."

9.109

If from No Thought, using the path with outflows, they yearn for what is above and feel disgust for what is below, gradually reaching non-perception, they take this state with outflows to be the unconditioned and declare it to be nirvāṇa. Arriving here they do not advance; because they have not widely heard the noble teachings and do not distinguish the cognitive aspects of cultivating and realizing the various dhyānas with and without outflows, when their lifespan ends they will inevitably enter the various destinies in accord with their karma. The statement 'come from No Thought' must mean coming from the Heaven of Vast Results, which shares the same ground with No Thought; in contrast to the five noble heavens it is called non-Buddhist, being of the non-Buddhist class; hence it says 'come from No Thought'. If one actually enters No Thought, one will certainly retrogress and fall, and will not cultivate further. In accordance with sūtras and treatises, when the karma of a non-Buddhist in No Thought is exhausted, they inevitably fall, because there is no possibility of ascending birth.

9.110

2. Distinguishing the difference between kings and subjects.

9.111

"Ānanda, the various heavenly beings in each of these heavens are ordinary beings repaying their karmic fruits; when the repayment is exhausted, they enter transmigration. Their heavenly kings, however, are bodhisattvas roaming in samādhi, gradually advancing, whose path of cultivation is dedicated toward the noble ranks."

9.112

The heavenly beings of the four formless [heavens] are merely karmic retributions, whereas those four heavenly kings are provisional manifestations. This is because they have entered the Mahāyāna Śūraṅgama samādhi, desiring to sport in the various dhyāna-samādhis of the four dhyānas and four formless [attainments] in order to accomplish Buddha-activities.

9.113

Question: Were the kings of the four preceding dhyānas also provisional manifestations, or do they include ordinary beings? Answer: The kings of the four dhyāna heavens must comprise both ordinary beings and nobles. As the earlier text stated: 'The five Non-Returning Heavens and the kings of the four dhyāna heavens only hear of them with admiration, but cannot see or know them.' This was said in reference to one part who are ordinary beings; hence we know they comprise both.

9.114

2. Concluding instruction.

9.115

"Ānanda, in these four formless heavens, body and mind are completely extinguished; the nature of concentration appears before them, and there is no karmically resultant form. From this point until their end is named the Formless Realm."

9.116

'Body and mind are completely extinguished': the physical body must be exhausted; their mind is as if exhausted yet not exhausted, but they falsely deem it exhausted. 'The nature of concentration appears before them': there is concentration-resultant form. If there were no such form, upon what would the four minds rely? Therefore we know it exists.

9.117

2. General conclusion on falsity.

9.118

"All these, through failing to understand the wondrous, enlightened, luminous mind, accumulate falsehoods that arise; falsely there exist the three realms, within which they falsely follow the drowning of the seven destinies, each pudgala following its own kind."

9.119

Because of not knowing in accordance with reality that the dharma of tathatā is one, they falsely recognize an object of luminosity; discrimination having arisen, from falsehood they accumulate falsehood; hence it says 'failing to understand' and so forth. One should know that if practitioners who cultivate dhyāna-contemplation do not penetrate this portal, whether at the sphere of space, the sphere of nothingness, or the sphere of neither-perception-nor-non-perception, easily passing through sixty thousand or eighty thousand great kalpas with body and mind quiescent and extinguished, when the retribution is exhausted they still fall; these are all named the calamity of the long-life heavens. Personally declared by the Buddha's own mouth, how could one not clearly believe it? Pudgala: here translated as 'one who repeatedly takes rebirth in destinies'.

9.120

7. The destiny of asuras.

9.121

"Furthermore, Ānanda, within these three realms there are again four kinds of asura. If in the ghost destiny one enters space by mounting supernormal powers through the power of protecting the Dharma, such an asura is egg-born and subsumed under the ghost destiny. If one is degraded and cast down from the heavens because of a decline in virtue, and takes up a dwelling neighboring the sun and moon, such an asura comes forth from a womb and is subsumed under the human destiny. There are asura kings who sustain realms, whose power is penetrative and fearless, and who can contend for supremacy with Brahmā, the heavenly sovereign Śakra, and the Four Heavenly Kings; such asuras exist through transformation and are subsumed under the heavenly destiny. Ānanda, there is another inferior class of asura that is born in the depths of the great sea, dwelling submerged in the mouths of underwater caverns, roaming through space by morning and returning to lodge in the waters by evening; such an asura exists on account of moisture and is subsumed under the animal destiny."

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首楞嚴義疏注經 — Classical Chinese