摩訶止觀 5

English (machine translation) 5

Language: English

5.1

Spoken by the Great Master Zhizhe of Tiantai under the Sui

Seventh, the actual cultivation of calming and contemplation. The preceding six sections relied on the sūtras to open up wondrous understanding; here we rely on wondrous understanding to establish right practice. Oil and flame rely on one another; eyes and feet mutually assist each other. When practice and understanding are both applied vigorously, the three obstacles and four māras rise up in confusion, vying with one another; heavy torpor and immense distraction cloud and perturb the light of concentration. One must neither submit to them nor fear them. If one submits to them, they will lead one toward the evil destinies; if one fears them, this hinders the cultivation of the correct Dharma. One should contemplate torpor with contemplation, so that it becomes bright right within torpor; one should calm distraction with calming, so that it becomes serene right within distraction. This is like a pig rubbing against a golden mountain, like the many streams flowing into the sea, like firewood making a fire burn fiercer, or like wind increasing the garuḍa's power. This adamantine contemplation cuts through the ranks of afflictions; these sturdy feet cross the wilderness of birth and death. Wisdom purifies practice, and practice advances wisdom. Illuminating and nourishing, guiding and penetrating, they intertwine and adorn each other. Like two hands of a single body, they rub against one another. Not only do they clear away obstructions and advance one's own path internally, but they also master the sūtras and treatises and instruct those who have not yet heard externally. Being a master to oneself and mastering others, both benefits are fully complete. Who else could be a teacher of humans and a national treasure? Furthermore, one emulates the Buddha's compassion without any stinginess, expounding calming and contemplation and bestowing it upon others; this is opening the gates and emptying the treasury, giving away the wish-fulfilling jewel. This jewel radiates light and rains down treasures, illuminating darkness and enriching deficiency, brightening the night and relieving destitution. Driving two wheels, one reaches far; flapping two wings, one flies high. Moist as jade and fresh as jasper, how could words fully express it? Even powdering one's bones in Fragrant City or casting oneself from the Snowy Mountains—how could that ever suffice to repay such virtue?

5.4

A swift horse takes to the right path merely upon seeing the shadow of the whip. As for the dull and foolish, the venomous fumes have penetrated them deeply, causing them to lose their original mind. Since they do not believe, they cannot get started; lacking the hook of hearing the Dharma, even when listening they cannot understand. Lacking the eye of wisdom, they do not distinguish the true from the false; paralyzed and afflicted throughout their bodies, they cannot advance a single step, unknowing and unawares. For people of such great masses of sin, why bother expounding it? As for those who loathe the worldly but dally with the inferior vehicle, clinging to twigs and leaves, mingling like dogs in their pursuits, revering monkeys as Śakra, and honoring rubble as bright jewels—how could one discuss the path with such persons of darkness? Furthermore, there is a class of dhyāna practitioners who do not comprehend the capacities of others, dispensing exclusively milk medicine. Whether examining the mind, treading the mind, harmoniously fusing, seeking awareness, extinguishing, or realizing clearly—all these follow one single rut. Obstacles and difficulties are of ten thousand varieties, yet in their confusion they fail to recognize them; the moment they see an unusual sign, they judge it to be the path. Being unsuited vessels themselves and lacking the skill to guide others, the blind and lame master and disciple both fall together, stumbling blindly in the night—truly pitiable! One must not expound this calming and contemplation to the aforementioned people. As for calming and contemplation, to the lofty it is lofty, and to the lowly it is lowly.

5.5

Calming and contemplation is opened into ten [objects]: first, the aggregates, realms, and sense fields; second, afflictions; third, illnesses; fourth, karmic signs; fifth, demonic affairs; sixth, dhyāna concentrations; seventh, views; eighth, excessive pride; ninth, the two vehicles; tenth, the bodhisattva. These ten realms are all capable of covering and obstructing.

5.6

The aggregates come first for two reasons: first, they are present before us; second, they follow the sūtras. The Mahāprajñāpāramitā-sūtra says: "Śrāvakas practice the path relying on the four stations of mindfulness (smṛtyupasthāna); bodhisattvas begin by contemplating form up to the knowledge of all aspects (sarvākārajñatā)." Every chapter is like this, so it does not contradict the sūtras. Furthermore, when a practitioner takes on a body, who does not have the heavy burden of the aggregates and sense fields present before them? Therefore, they are contemplated first. The subsequent arising of different signs is distinguished sequentially.

5.7

The five aggregates combine with the four great elements; if one does not observe them with illumination, one will not realize their chaotic rush. It is like being in a closed boat drifting with the current—how could one know how furiously it surges? Only when one turns against the current does one begin to realize the surging flow. Once one has contemplated the fruit of the aggregates, this stirs up the causes of afflictions; therefore, following the five aggregates, the four modes [of afflictions] are discussed.

5.8

The four great elements are physical illness; the three poisons are mental illness. Because they are balanced, one does not notice them in one's feeling. Now, when both the great elements and the four modes are contemplated, they collide with the channels and internal organs, causing the four serpents to rise up unevenly, bringing about illness.

5.9

Countless karma is beyond reckoning; scattered good is weak and unable to stir it. Now cultivating calming and contemplation, strong and healthy without defect, one stirs the wheel of birth and death. It may be stirred because good is sprouting, or because evil is breaking down; it may be stirred because good shows the receipt of retribution, or because evil comes demanding retribution. Therefore, following illness, karma is expounded.

5.10

Because evil is stirred, evil seeks to be extinguished; because good is stirred, good seeks to arise. The māras suddenly emerge into the realm to create various difficulties, or to destroy the practitioner's path. Therefore, following karma, māras are expounded.

5.11

If one overcomes demonic affairs, virtues arise. Either through the cause of past habit or through the power of present practice, various dhyānas vie to arise; they may be tainted or pure, horizontal or vertical. Therefore, following māras, dhyāna is expounded.

5.12

Dhyāna has the limb of contemplation, from which wrong wisdom arises. Unrestrained in contemplating phenomena, one erroneously gives rise to various inversions, and wrong debate becomes sharp and fierce. Therefore, following dhyāna, views are expounded.

5.13

If one recognizes views to be mistaken and puts an end to one's delusional attachments, so that neither sharp nor dull greed and anger arise, the ignorant say they have realized nirvāṇa. In the Hīnayāna, there are also those who wrongly assume the four dhyānas to be the four fruits [of arhatship]; in the Mahāyāna, there are also cases where māras come to bestow prophecies. All of these are people of excessive pride who claim to have attained what they have not attained. Therefore, following views, pride is expounded.

5.14

Once views and pride are stilled, lesser habits from previous lifetimes arise by virtue of this stillness. Śāriputra's giving away his eyes was just such a case. The Mahāprajñāpāramitā-sūtra says: "Though bodhisattvas as numerous as the sands of the Ganges produce the great aspiration, only one or two enter the bodhisattva rank; most fall into the two vehicles." Therefore, following pride, the two vehicles are expounded.

5.15

If, recollecting their original vows, they do not fall into emptiness, the realms of the bodhisattvas of the various expedient paths will immediately arise. The Mahāprajñāpāramitā-sūtra says: "There are bodhisattvas who have not practiced the six perfections for long; if they hear the profound Dharma, they slander it and fall into Naraka." These are only the bodhisattvas of the six perfections. In the expedient stages of the shared teaching, there is also the possibility of slandering; once they enter the path of truth, they do not slander. Those at the initial mind of the distinctive teaching know that there is a profound Dharma, and thus do not slander. All of these are provisional roots of good; therefore, they are expounded after the two vehicles.

5.16

These ten kinds of realms begin with the direct retribution of ordinary beings and end with the expedients of the sages. The single realm of the aggregates and sense fields is constantly present before us; whether it has been aroused or not, it can always serve as [an object of] contemplation. As for the remaining nine realms, when they are aroused, they may serve as [objects of] contemplation, but if they are not aroused, what would there be to contemplate? Furthermore, eight of the realms are far removed from the right path, so that if one guards against them carefully, one can return to the correct track; two of the realms are close to the right path, and when one reaches this stage, one need not worry about lacking contemplation—with slight cultivation one is corrected.

5.17

Furthermore, if one does not understand how the various realms mutually arise, great webs of doubt will emerge, like being at a crossroads not knowing which way to turn. If one has heard of this beforehand, one lets their strange transformations take their course, and the mind remains secure as space. The mutual arisings are of ten kinds: sequential and non-sequential, mixed and unmixed, complete and incomplete, intentional and unintentional, successful and unsuccessful, beneficial and unbeneficial, long-lasting and brief, difficult and not difficult, recurring and non-recurring, along with the three obstacles and four māras, and the nine pairs and seven singles.

5.18

Sequential has three meanings: phenomena, cultivation, and arising. Phenomena refers to the sequential phenomena of shallow and deep. Cultivation refers to having already practiced them sequentially in past lifetimes, or cultivating them sequentially in this lifetime. Arising refers to their arising sequentially in accordance with sequential cultivation.

5.19

Non-sequential also has three meanings: phenomena, cultivation, and arising. Arising is indeterminate; the bodhisattva realm may arise first and the aggregates and sense fields later. Although not sequential, the tally of ten is fully complete. Cultivation means: if the four great elements are in conflict, one cultivates [the contemplation of] illness first; if the four modes increase, one cultivates [the contemplation of] afflictions first. In this way, one cultivates whatever is predominant first. Phenomena means: the eyes, ears, nose, tongue, aggregates, sense fields, realms, and so forth are all gates of serenity and are themselves the dharmadhātu; why should one abandon this to take up that? This is drawn from the Ratnakāraṇḍa-sūtra, and so forth. One should know that outside the dharmadhātu, there are no other phenomena whatsoever to constitute a sequence.

5.20

Afflictions are identical to the dharmadhātu. As the Wuxing jing says: "Greedy desire is itself the path." The Vimalakīrtinirdeśa says: "Walking in the non-way, one penetrates the Buddha path." Since the Buddha path is penetrated, there is no longer any sequence.

5.21

Illness being the dharmadhātu: the Vimalakīrtinirdeśa says, "My present illness is neither real nor existent; sentient beings' illnesses are also neither real nor existent." Through this one tunes oneself, and also delivers sentient beings. Feigning illness in the ten-foot-square room, and the practice of illness in the Twin Groves, convey this very meaning.

5.22

Karmic signs being the dharmadhātu: karma is the aggregate of formations. The Lotus Sūtra says: "Deeply penetrating the characteristics of sin and blessing, / Illuminating throughout the ten directions, / The wondrous, pure dharmakāya / Is fully endowed with the thirty-two marks." Understanding that karma arises from conditions and, not being autonomous, is empty—this karma is able to destroy karma. If sentient beings should be delivered by means of this karma, one manifests various karmas, and by means of this karma establishes karma. Karma and non-karma, bondage and liberation cannot be grasped. Manifesting through the universal gate, illuminating both bondage and liberation, it is called "deep penetration"—how could it merely suffice to make one a master of the Vaipulya?

5.23

Demonic affairs being the dharmadhātu: the Śūraṅgamasamādhi-sūtra says, "The suchness of the realm of māras, the suchness of the realm of buddhas—one suchness without two suchnesses." In the realm of reality, one does not even see buddhas, how much less could one see māras? Even if there are māras, smeared with good medicine, one's shoes are capable of traversing them, and so forth.

5.24

Dhyāna being the dharmadhātu: "Being able to contemplate the nature of the mind is called the supreme concentration," which is the Śūraṅgama; neither dimmed nor disordered, entering the king of samādhis, all samādhis are contained within it.

5.25

Views being the dharmadhātu: the Vimalakīrtinirdeśa says, "Entering correct characteristics through wrong characteristics, remaining unmoved amid all views to cultivate the thirty-seven factors of awakening." Furthermore, cultivating the thirty-seven factors while moving, while unmoving, while both moving and unmoving, and while neither moving nor unmoving. Making views the gate, making views the attendants.

5.26

Pride being the dharmadhātu: it is still just affliction. Contemplating pride as no-pride, pride as great pride, and neither pride nor non-pride, one accomplishes the secret storehouse and enters great nirvāṇa.

5.27

The two vehicles being the dharmadhātu: if one "only sees emptiness and does not see non-emptiness," and so forth; "The wise see emptiness and non-emptiness"; "Decisively understanding the śrāvaka Dharma is the king of all sūtras; hearing it and carefully contemplating it, one draws close to the unsurpassed path."

5.28

The bodhisattva realm being the dharmadhātu: if base, evil birth-and-death and the inferior small vehicle are already identical to the dharmadhātu, how could the bodhisattva Dharma not be the Buddha path? Furthermore, the provisional expedients of the bodhisattva are real right within the provisional, and are also neither provisional nor real, accomplishing the secret storehouse and entering great nirvāṇa. Thus, every single phenomenon is itself the dharmadhātu; this is the characteristic of non-sequential phenomena.

5.29

"Mixed or unmixed" means: once one realm has arisen, another realm arises subsequently, distinct and clear; this is unmixed. If, just as the aggregates and sense-bases arise, defilements also occur; and before defilements have faded, karma, Māra, dhyāna, views, pride, and so forth also arise, crisscrossing and crowding together—this is mixed arising. Even when mixed, they do not exceed the ten kinds.

5.30

"Complete or incomplete" means: if all ten are present, it is called complete; if nine or fewer, it is called incomplete. In both sequential and non-sequential, mixed and unmixed, completeness and incompleteness are discussed. Furthermore, there are comprehensive completeness and comprehensive incompleteness, as well as specific completeness and specific incompleteness: all ten present is comprehensive completeness; the ten not being detailed and thorough is comprehensive incompleteness; fewer than nine is specific incompleteness; being detailed and thorough within the nine is specific completeness. Furthermore, there are horizontal completeness and horizontal incompleteness, vertical completeness and vertical incompleteness. For example, arising from the four dhyānas up to [the stage of] neither-perception-nor-non-perception is vertical completeness; reaching only [the stage of] nothingness is vertical incompleteness. Arising of the clear penetrations, the liberations, and so forth is horizontal completeness; arising only of the seven liberations is horizontal incompleteness. Again, arising from the first dhyāna up to the fourth dhyāna is vertical completeness; reaching only up to the third dhyāna is vertical incompleteness. Again, all nine grades of the first dhyāna is vertical completeness; reaching only eight grades is vertical incompleteness. Again, all five factors present in a single grade is horizontal completeness; four factors or fewer is horizontal incompleteness. The rest can be understood by analogy (and so on).

5.31

"Cultivated or uncultivated" means: when one intentionally cultivates [contemplation of] the aggregates, realms, and sense-bases, and understanding of the realms and sense-bases unfolds, this is arising through cultivation. When one does not intend it, yet the aggregates, realms, and sense-bases arise of themselves, penetrating form and mind, this is arising without cultivation. It is likewise up to the bodhisattva realm. There should be four basic propositions, and each proposition is interwoven into thirty-six propositions, as explained below in [the section on] the realm of defilements.

5.32

"Accomplished or unaccomplished" means: if a realm arises and is definitively accomplished; and after its accomplishment it fades, and another realm arises, and the other realm is also definitively accomplished. If one kind arises, suddenly emerging and suddenly vanishing, not only are its grades deficient in number, but even within its components it is vague and unclear. The previous [pair] "complete or incomplete" merely clarified the head-count, whereas here it discusses the substance, distinguishing beginning and end.

5.33

"Beneficial or unbeneficial" means: sometimes unwholesome phenomena arise, yet are of immense benefit to calming and contemplation, with clarity and stillness deepening all the more; sometimes wholesome phenomena arise, yet are of great detriment to calming and contemplation, diminishing their stillness and illumination. Or they may increase stillness while diminishing illumination, diminish stillness while increasing illumination, both increase, or both diminish.

5.34

"Difficult to arise or not difficult to arise" means: either unwholesome phenomena are difficult or easy, or wholesome phenomena are difficult or easy, or both are difficult, or both are easy.

5.35

"Enduring or not enduring" means: a realm may naturally remain for a long time without departing; or a realm may arise and depart immediately (and so on).

5.36

"Recurrent or non-recurrent" means: a realm may naturally recur once, twice, or even many times; or a realm may cease after arising once and never arise again. Such various differences must be well understood in their significance; do not wrongly accept or reject them. However, one should examine them all with calming and contemplation so that there is no obstruction.

5.37

As for the three obstacles and four Māras, the Puxian guan [jing] says: "Because the people of Jambudvīpa have heavy three obstacles." The aggregates, sense-bases, and illness are the karmic-retribution obstacle; defilements, views, and pride are the defilement obstacle; karma, Māra, dhyāna, the two vehicles, and the bodhisattva are the karmic obstacle. They obstruct calming and contemplation so that they are not clear and still, and block the path to bodhi, preventing the practitioner from advancing to the five ranks and the stage of purity of the six sense faculties; therefore they are called "obstacles." As for the four Māras: the aggregates and sense-bases are precisely the aggregate-Māra; karma, dhyāna, the two vehicles, the bodhisattva, and so forth are the formation aggregate and are called the aggregate-Māra. Defilements, views, pride, and so forth are the defilement-Māra. Illness is the cause of death and is called the death-Māra. Māra affairs are the devaputra-Māra. Māra means "destroyer": destroying contemplation is called "destroying life"; destroying calming is called "destroying the body." Again, Māra means "rubbing astray": rubbing contemplation astray causes darkness; rubbing calming astray causes dissipation. Therefore it is called Māra (and so on).

5.38

Question: Why do they arise alternately?

5.39

Answer: All are due to causes and conditions of the two existences. If in the past there were seeds of gradual contemplation, and in the present they receive the rain of practice, they will arise sequentially. If in the past there were seeds of sudden contemplation, they will arise non-sequentially. If in the past there were indeterminate seeds, they will arise in a mixed manner. If in the past cultivation the numbers were complete, they will arise completely; if in the past cultivation the numbers were incomplete, they will arise incompletely. If one attained realization in the past, when it arises now it will be accomplished; if in the past one merely cultivated without realization, when it arises now it will not be accomplished. If past causes are strong, it arises now without cultivation; if present conditions are strong, it awaits cultivation before arising. If both past cause and present condition are skillful, dedicated toward the supreme path, its present arising will be beneficial; if poison was mixed into past causes and conditions, it will result in harm. Where the cause from which it arises is weak, it will not endure; where the cause from which it arises is strong, it will endure. From coarse and subtle settling up to the fourth dhyāna, one successively determines strength and weakness (and so on).

5.40

When the wholesome arises easily, barriers and obstructions are light; when the wholesome is difficult to arise, it is because obstructions are heavy. When the unwholesome is difficult to arise, it is because faculties are sharp; when the unwholesome arises easily, it is because faculties are dull. If the unwholesome is about to perish and takes its leave, or if the wholesome is about to arise and is recognized, it occurs once and does not recur. If the wholesome is about to perish and seeks rescue, or if the unwholesome is about to flourish and seeks acceptance, it recurs again and again. In all these matters, oral instruction is required, and one must deliberate with wisdom; one must not rely on one's own mind and mistakenly judge right and wrong. Be cautious with it! Be diligent with it! Value it highly!

5.41

To analyze this personally: If phenomena are as numerous as dust and sand, why are the realms fixed at ten?

5.42

Answer: Just as the single great earth can produce various sprouts, this number is neither too broad nor too brief, allowing the meaning to be easily understood; therefore we merely speak of ten.

5.43

Question: What is the general and specific nature of the ten realms?

5.44

Answer: At the beginning of receiving a body, there is none without a body; and when various sūtras speak of contemplation, they mostly begin with form; therefore we take the aggregates as the first. This is because of the root of the aggregates, the causes of the aggregates, the afflictions of the aggregates, the master of the aggregates, the wholesome aggregates, and furthermore the causes of the aggregates, specific aggregates, and so on (and so on).

5.45

In terms of the general label "defilements": views and pride are identical with defilements; the aggregates, sense-bases, and illness are the fruits of defilements; karma is the cause of defilements; dhyāna is non-agitative karma, and karma is the function of defilements; Māra rules the desire realm and is the master of defilements; the two vehicles and the bodhisattva are subsumed under specific defilements (and so on).

5.46

In terms of the general label "illness": the aggregates, realms, and sense-bases are the root of illness; defilements, views, pride, and so forth are the illness of defilement. The Vimalakīrti-nirdeśa says: "My present illness arises entirely from the delusions and various defilements of previous lives." Karma is also an illness. The Mahāparinirvāṇa-sūtra says: "The king is now gravely ill," which refers to the five deadly sins as an illness. Māra can cause illness: the three calamities are external adversities, while panting, joy, and pleasure are internal adversities. In dhyāna, the presence of joy and pleasure is an illness. For the two vehicles and the bodhisattva, it is the illness of emptiness, and the illness of emptiness is also empty.

5.47

In terms of the general label "karma": the aggregates and sense-bases are the fruit of karma; defilements, views, and pride are the root of karma; illness is the retribution of karma; Māra is Māra-karma; dhyāna is non-agitative karma; the two vehicles and the bodhisattva are outflow-free karma.

5.48

In terms of the general label "Māra": the aggregates and sense-bases are the aggregate-Māra; defilements, views, and pride are the defilement-Māra; illness is the death-Māra; Māra is the devaputra-Māra. The rest are all subsumed under the formation-aggregate-Māra.

5.49

In terms of the general label "dhyāna concentration": dhyāna is itself that realm. Aggregates, sense-bases, defilements, views, pride, karma, and so forth are all subsumed under the mental factor of concentration within the ten universal mental factors; Māra is the fruit of access concentration and is also subsumed under the mental factor of concentration; the two vehicles and the bodhisattva are subsumed under pure dhyāna. Furthermore, three concentrations subsume them: the superior concentration subsumes the bodhisattva and the two vehicles; the middle and inferior concentrations subsume the eight realms (and so on).

5.50

In terms of the general label "views": the aggregates and sense-bases are the view of a self and the view of a sentient being; defilements possess all five views; illness is the view of an enduring entity and a life-principle; karma, dhyāna, and so on are the view of an agent and also the view of attachment to precepts and vows; Māra is subsumed under causing an agent, causing an experiencer, causing arising, and so forth. Furthermore, birth-and-death is subsumed under extreme views; pride is subsumed under the view of a self; the two vehicles, expedient bodhisattvas, and so forth are all subsumed under crooked views.

5.51

In terms of the general label "pride": the aggregates and sense-bases are subsumed under arrogance; defilements are subsumed under prideful arrogance; illness is subsumed under the arrogance of inferiority; karma is subsumed under haughty pride, for it is due to haughtiness that one creates karma; Māra is subsumed under great arrogance; dhyāna is subsumed under haughty pride; views are also subsumed under great arrogance; the two vehicles and the bodhisattva are subsumed under overweening pride.

5.52

In terms of the general label "the two vehicles": the four applications of mindfulness and the Dharma of the four truths subsume the nine realms.

5.53

In terms of the general label "the bodhisattva realm": through the four universal vows, it subsumes the nine realms.

5.54

Question: If realms, phenomena, and designations are all general, are practitioners also general?

5.55

Answer: The Mahāparinirvāṇa-sūtra says: "How can one who has not yet generated the mind [of bodhi] be called a bodhisattva?" Persons of the prior nine realms are also generally designated as bodhisattva persons. If they are generally the two vehicles, there are four kinds of śrāvakas: śrāvakas of overweening pride subsume persons of the lower eight realms; śrāvakas of the Buddha path subsume bodhisattva persons.

5.56

Question: Are they all generally impermanent?

5.57

Answer: The Ratnagotravibhāga says: "Bodhisattvas abiding in the outflow-free realm possess the inversion of impermanence."

5.58

Question: Are they all generally with outflows?

5.59

Answer: In the sense of outflow they are general, but in the sense of existence there is a slight difference.

5.60

Question: Are they all generally partial truth?

5.61

Answer: In the sense of being partial they are general, but the sense of truth differs.

5.62

Question: The general meaning is comprehensible; what about the specific?

5.63

Answer: The ten realms being different is precisely the specific meaning. Furthermore, there is that which is both general and specific: the aggregates are the root of receiving a body and also the beginning of contemplative wisdom, which is why they specifically take the lead; this single realm is both general and specific. The latter nine realms receive their names according to the distinct characteristics that arise; they can only be general or specific, but cannot be both general and specific.

5.64

If so, defilements are also the root of all phenomena; originally for curing delusion, they are also the beginning of contemplation. The four great elements of the diseased body are also the root of things; originally for curing illness, they are also the beginning of contemplation. Why can they not be both general and specific?

5.65

Answer: If the body is caused by defilements, that pertains to past lives. If present defilements exist because of the body, and illness does not arise constantly, their status as the root of things is weak. Sūtras and treatises do not take illness as the head of contemplation; therefore it is not both general and specific. That which is neither general nor specific is entirely inconceivable: one aggregate is all aggregates, neither one nor all.

5.66

Question: When characteristics of the nine realms arise, separate names are established; when an understanding of the aggregates and sense-bases arises, should a separate name be established?

5.67

Answer: When understanding of the aggregates arises, it is not distinctly separate, but is still subsumed under the aggregates and sense-bases. If one clings to this understanding, it pertains to views. If, based on this understanding, attachment and anger arise, it pertains to defilements; if it invites illness or brings Māra, one judges them specifically according to the circumstances. If understanding arises brightly without the characteristics of the nine realms, this is the atmosphere of calming and contemplation. It can only be general or specific, but cannot be both general and specific.

5.68

Question: Are the ten realms distinctly separate?

5.69

Answer: The four applications of mindfulness are specific to the aggregates; contemplating the empty village is specific to the sense-bases; non-self is specific to the realms; the fivefold method of settling the mind is specific to defilements; the eight recollections are specific to illness; the ten wholesome actions are specific to karma; the five bonds are specific to Māra; the six subtle gates are specific to dhyāna; the factors of the path are specific to views; impermanence, suffering, and emptiness are specific to pride; the four truths and twelve conditionings are specific to the two vehicles; the six perfections are specific to the bodhisattva.

5.70

Question: The five aggregates are all the realm [of objects]; is there a separate contemplation outside form and mind?

5.71

Answer: In inconceivable realm and wisdom, the aggregates themselves are contemplation. One may also distinguish: unwholesome and indeterminate aggregates are the realm; wholesome five aggregates are contemplation. Once contemplation is fully ripe, there is neither unwholesome nor indeterminate, but only wholesome aggregates. Wholesome aggregates transform into expedient aggregates; expedient aggregates transform into outflow-free aggregates; outflow-free aggregates transform into dharmatā aggregates, termed unequaled aggregates. How could there be a contemplation apart from the aggregates? If even the Hinayana is like this, how much more so the inconceivable?

5.72

Question: If the aggregates are transformed into contemplation, should the retribution aggregates also be transformed?

5.73

Answer: The Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra states: 'Because form is pure, sensation, perception, volition, and consciousness are pure, and prajñā is also pure.' The Lotus Sūtra states: 'His appearance is clear and white, and his six sense organs are pure.' This is precisely the meaning. Although the aggregates are transformed, the contemplated object remains completely clear [and so forth].

5.74

Question: How do the ten objects relate to the five stages?

5.75

Answer: The five stages classify dhyāna; the ten manifestations are explained in terms of objects. Now we shall harmonize them. If, whether in order or not, one manifestation reaches through to the subsequent ones, that is the advancing stage; remaining up to the ninth is the dwelling stage; holding with deliberate effort is the protective stage; losing it immediately upon manifestation is the declining stage. The penetrating stage can be understood [by extension]. If within each object one applies the five stages, one may deduce this by reflection without waiting for an analytical breakdown. However, the five stages and ten objects are all characteristics of dharmas, and they may mutually share these meanings. They cannot be likened to the depths and shallows of the stages of practice such as the six identities and ten grounds.

5.76

Question: The nature of thought is detached, and the nature of conditions is also detached. If there are neither conditions nor thought, nor any quantitative measure, how can they possess the ten dharmadhātus?

5.77

Answer: It is inconceivable: signless yet having signs, the contemplative wisdom remains completely clear. Others interpret Sumeru containing a mustard seed, a mustard seed containing Sumeru, a lotus emerging from fire, and human beings being able to cross the ocean as explaining the inconceivable in terms of rare phenomena. The present interpretation is: no mind, no thought, no one capable of practice, and no one capable of arrival—the inconceivable principle, and the principle surpasses phenomena.

5.78

Question: Do the ten dharmadhātus mutually contain each other as causes or as effects?

5.79

Answer: They are mutually contained as both; but because effects are distinct and segregated, they are hard to discern, whereas causes interpenetrate and are easy to know. Like the maiden Maitrī, from within the hell-realm she aroused the mind of a buddha. Like a bodhisattva who has not received a prophecy despising one who has received a prophecy: if they do not give rise to repentance, there will be no time of release from their offense. Further examples are cited: both ordinary beings and sages possess the five aggregates, but one cannot say that the aggregates of a sage are like those of an ordinary being. Moreover, a buddha possesses the five eyes; how could one interpret the eyes of a buddha using the karmic fruits of humans and gods? A buddha possesses the five practices: the practice regarding illness is the four evil realms; the infant-like practice is the human and deva realms; the noble practice is the dharmadhātu of the two vehicles; the pure practice is the dharmadhātu of bodhisattvas; the celestial practice is the dharmadhātu of buddhas.

5.80

Question: Does a single thought-moment possess the ten dharmadhātus through intentional thought, or naturally and spontaneously?

5.81

Answer: The dharmatā is naturally so; it is not produced through intentional action, just as a single speck of dust possesses the dimensions of the ten directions [and so forth].

5.82

First, as for contemplating the object that is the aggregates, sense fields, and realms: this refers to the five aggregates, twelve sense fields, and eighteen realms. 'Aggregates' (skandha) conceal wholesome dharmas; this is named from the perspective of causes. Furthermore, 'aggregates' means accumulation, the layered accumulation of birth and death; this is named from the perspective of effects. 'Sense fields' (āyatana) means entering into involvement; it is also called the wheel-gate. 'Realms' (dhātu) means distinct realms; it is also called essential natures.

5.83

The Vibhāṣā clarifies the division and combination of the three categories. If one is deluded about mind, mind is opened into four aggregates, and form is one aggregate. If one is deluded about form, form is opened into ten sense fields and a small portion of one sense field, and mind is one mental sense field and a small portion of the dharmāyatana. If one is deluded about both, they are opened into the eighteen realms.

5.84

The Abhidharma masters say: 'The five aggregates are simultaneous; consciousness is the mental king, and the four aggregates are mental factors.' Because they clarify the meaning according to the gate of existence, the king and factors support each other and arise simultaneously. The Treatise masters say: 'Consciousness first cognizes, then sensation receives, perception apprehends characteristics, volition gives rise to resistance or conformity, and form is induced by volition.' Because they clarify the meaning according to the gate of emptiness, they arise successively. If viewed from the producing and the produced, going from subtle to coarse, consciousness is in front; if viewed from cultivation, going from coarse to subtle, form is in front. In neither case may the factors be separated from the king. If discussed in terms of the four smṛtyupasthānas, the king is in the middle; this is merely for the convenience of verbal expression.

5.85

Furthermore, nine kinds are distinguished: the form and mind of a single lifespan are called the five aggregates of karmic retribution; neutral perception and sensation are the indeterminate five aggregates; those that give rise to views and attachments are the two defiled five aggregates; those that activate bodily and verbal karma are the wholesome and unwholesome two five aggregates; transformation and manifestation are the artisanal five aggregates; people with the five wholesome roots have the expedient five aggregates; those who realize the four fruits have the outflow-free five aggregates. Diverse varieties such as these all originate from the mind. The Saddharmasmṛtyupasthāna Sūtra states: 'Like the hand of a painter painting the five colors: black, blue, red, yellow, white, and dazzling white.' The painting hand is a metaphor for the mind; the black color is a metaphor for the aggregates of hell; the blue color is a metaphor for ghosts; red is a metaphor for beasts; yellow is a metaphor for asuras; white is a metaphor for humans; dazzling white is a metaphor for devas. These six kinds of aggregates are confined entirely within the realms of rebirth. If one relies on the Avataṃsaka Sūtra: 'The mind is like a skilled painter, painting the various five aggregates.' Within the realms of rebirth and beyond the realms of rebirth, among all worlds, there is nothing that is not created from the mind. The form and mind of the mundane world can scarcely be exhausted, how much less the supramundane—how could the mind of an ordinary person know it? An ordinary person's eyes are clouded with cataracts; they cannot even see what is near, so how could they see what is far? Throughout vast kalpas of repeated rebirths, they have not seen even a single corner within the realms of rebirth, how much less the outermost hem beyond the realms? Like a thirsty deer chasing a mirage or a mad dog biting at thunder, what possibility is there of attaining it? Even if one awakens to the Hinayana, it is ultimately not the Great Path. Therefore the Mahāsaṃnipāta Sūtra states: 'Those of eternalist views say that different thought-moments are severed; those of annihilationist views say that a single thought-moment is severed.' Both fall into the two extremes and do not accord with the middle way. How much more so after the Buddha's decease, when later people's faculties become increasingly dull, clinging to names and raising disputes, mutually declaring right and wrong, all falling into mistaken views! Therefore Nāgārjuna refuted the five aggregates as identical or different, simultaneous or sequential: all are like mirages, phantoms, echoes, and transformations, completely unobtainable. How could one cling further to whether the king and factors are simultaneous or at different times? Yet all aggregates and sense fields within and beyond the realms arise from the mind. The Buddha told the bhikṣus: 'One dharma encompasses all dharmas, which is the mind.' The treatise says: 'In all worlds there are only name and form; if you wish to contemplate truly, you should only contemplate name and form.' The mind is the root of delusion; its meaning is as follows. If one wishes to observe, one must strike at its root, just as cauterizing an illness requires locating the acupuncture point. Now we must abandon the ten-foot measure to focus on the one-foot measure, and abandon the one-foot measure to focus on the one-inch measure: setting aside the four aggregates of form and the rest, we contemplate solely the consciousness aggregate. The consciousness aggregate is the mind.

5.86

The contemplation of the mind comprises ten Dharma gates: 1. Contemplating the inconceivable realm; 2. Arousing the mind of compassion; 3. Skillfully applying calming and contemplation; 4. Shattering dharmas ubiquitously; 5. Discerning the patent and obstructed; 6. Cultivating the aids to awakening; 7. Remedying and assisting opening; 8. Knowing the sequential stages; 9. Being able to endure peacefully; 10. Freedom from Dharma-attachment. Having personally realized the wonderful realm, one immediately vows to have compassion for others; next, one performs practices to fulfill the vows; once vows and practices are skillful, one shatters everywhere without exception; amid ubiquitous shattering, one precisely discerns the patent and obstructed, causing the aids to awakening to advance; further, one uses auxiliary practices to open the path; of the stages along the path, one recognizes both one's own and others'; one peacefully endures internal and external glory and disgrace; and one does not cling to Dharma-attachment to the middle way. Therefore, one quickly enters the stage of a bodhisattva.

5.87

It is like Viśvakarman constructing the Hall of Victory: neither too sparse nor too dense, the gaps admitting only a thread, towering and lofty, standing high against the heavens, something that an clumsy craftsman could never measure or plan. It is also like a fine painting: sketching its contours, rendering the likeness vividly true, its skeletal structure full of spirit, its vitality animated and soaring—how could a mere color-filler dab and arrange it? These ten levels of contemplative methods horizontally and vertically integrate and encompass, being subtle and exquisitely skillful. At the beginning, one discriminates the true from the false of the realm; in the middle, primary and auxiliary practices assist each other; at the end, one peacefully endures without attachment. The intention is complete and the method skillful, comprehensive and fully prepared; setting the standard for the beginner's mind, it conveys the practitioner to that sarvajñā. This is not something that dhyāna masters of dark realization or Dharma masters who recite texts could know. For it is truly what the Tathāgata diligently sought across accumulated kalpas, what he wondrously realized at the bodhimaṇḍa, what Śāriputra thrice requested, and what was thrice expounded through dharmas and parables: it lies right here.

5.88

1. As for contemplating the mind as the inconceivable realm: this realm is difficult to explain, so we first clarify the conceivable realm to make the inconceivable realm easily apparent. As for conceivable dharmas: the Hinayana also explains that the mind generates all dharmas, meaning the causes and effects of the six destinies and the transmigration of the three realms. If one sheds the mundane and rejoices in the noble, then abandoning the lower and ascending to the higher, turning the body to ash and extinguishing wisdom, these are the four noble truths with intentional activity, which are conceivable dharmas. The Mahāyāna also clarifies that the mind generates all dharmas, meaning the ten dharmadhātus.

5.89

If one contemplates the mind as existing, it has both wholesome and unwholesome: the unwholesome has three grades, which are the causes and effects of the three bad paths; the wholesome has three grades, which are the causes and effects of asuras, humans, and devas. One contemplates these six grades as impermanent, arising and ceasing; the contemplating mind also does not abide from thought to thought. Furthermore, both the contemplating and the contemplated are conditioned arisings; conditioned arising is emptiness, and these are all the cause-and-effect dharmas of the two vehicles. If one contemplates this emptiness and existence as falling into the two extremes, sinking into emptiness or stagnating in existence, and arousing great compassion enters the provisional to transform beings—having no actual body, provisionally assuming a body; having no actual emptiness, provisionally preaching emptiness to transform and guide them—this is the cause-and-effect dharma of bodhisattvas. Contemplating that the agent of deliverance and the object of deliverance in this dharma are both dharmas of the middle way and true reality, fundamentally pure: who is wholesome, who is unwholesome? What exists, what is non-existent? Who delivers, who is not delivered? All dharmas are entirely like this: this is the cause-and-effect dharma of buddhas.

5.90

These ten dharmas, sequential in shallowness and depth, all emerge from the mind. Although they are subsumed under the immeasurable four noble truths of the Mahāyāna, they are still conceivable realms and not what is contemplated by the present calming and contemplation.

5.91

As for the inconceivable realm: as the Avataṃsaka Sūtra states: 'The mind is like a skilled painter, creating the various five aggregates; in all worlds, there is nothing that is not created from the mind.' The 'various five aggregates' are like the five aggregates of the ten dharmadhātus mentioned before. 'Dharmadhātu' has three meanings: the number ten is the supported, and dharmadhātu is that which supports; combining supported and supporter in name, it is therefore called 'ten dharmadhātus'. Furthermore, these ten dharmas each have their own causes and each have their own effects, without becoming mixed or confused; therefore, they are called 'ten dharmadhātus'. Furthermore, these ten dharmas in their very essence are each the dharmadhātu; therefore, they are called 'ten dharmadhātus' [and so forth].

5.92

The ten dharmadhātus are all commonly called aggregates, sense fields, and realms, but in reality they are different: the three bad paths are outflow-tainted unwholesome aggregates, realms, and sense fields; the three wholesome paths are outflow-tainted wholesome aggregates, realms, and sense fields; the two vehicles are outflow-free aggregates, realms, and sense fields; bodhisattvas are both outflow-tainted and outflow-free aggregates, realms, and sense fields; buddhas are neither outflow-tainted nor outflow-free aggregates, realms, and sense fields. The Mahāprajñāpāramitopadeśa states: 'The unsurpassed dharma is nirvāṇa.' That is, the dharma that is neither outflow-tainted nor outflow-free. When the Anantanirdeśa Sūtra states that 'the Buddha lacks the great aggregates, realms, and sense fields,' it means lacking the former nine aggregates, realms, and sense fields; when it is said here that he possesses them, it means possessing the permanently abiding aggregates, realms, and sense fields of nirvāṇa. The Mahāparinirvāṇa Sūtra states: 'Because impermanent form is extinguished, permanent form is obtained; sensation, perception, volition, and consciousness are also like this.' Constantly joyful and layered, this is the meaning of accumulation; compassion concealing and sheltering, this is the meaning of aggregate. Because the ten kinds of aggregates and realms are different, it is named the 'realm of the five aggregates.'

5.93

Gathering the five aggregates, they are commonly called sentient beings, yet sentient beings are not identical: gathering the aggregates of the three bad paths makes suffering, sinful sentient beings; gathering human and deva aggregates makes pleasure-experiencing sentient beings; gathering outflow-free aggregates makes true, noble sentient beings; gathering compassionate aggregates makes great being (mahāsattva) sentient beings; gathering permanently abiding aggregates makes supremely honored sentient beings. The Mahāprajñāpāramitopadeśa states: 'The unsurpassed sentient being is the Buddha.' How could he be the same as ordinary and low beings? The Mahāparinirvāṇa Sūtra states: 'At the time of the kalala, the name is different, up to the time of old age, the name is different. At the time of the sprout, the name is different, up to the time of the fruit, the name is also different.' If even within a single lifespan there are differences among the ten stages, how could the sentient beings of the ten realms not be different? Therefore, it is named the 'realm of sentient beings.'

5.94

The ten kinds of dwelling places are collectively called the "realm of lands": hell-dwellers dwell based on red-hot iron; animals dwell based on earth, water, and space; asuras dwell based on the seashore and sea bottom; humans dwell based on the earth; gods dwell based on palaces. Bodhisattvas of the six perfections dwell together with humans based on the earth. Bodhisattvas of the shared teaching whose delusions are not yet exhausted dwell together with humans and gods; those whose delusions are completely severed dwell based on the land of expedient means. Bodhisattvas of the distinctive and perfect teachings whose delusions are not yet exhausted dwell together with [those in the realms of] humans, gods, expedient means, and so forth; those whose delusions are completely severed dwell based on the land of true retribution. The Tathāgata dwells based on the land of eternally quiescent light. The Benevolent Kings Sūtra states: "The three [ranks of] worthies and ten [stages of] sages dwell in fruition-retribution; only the Buddha alone resides in the pure land." Because land and land are distinct, it is called the "realm of lands". These thirty realms are all created from the mind.

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摩訶止觀 — Classical Chinese