摩訶止觀 7

English (machine translation) 7

Language: English

7.1

Expounded by the Great Master Zhizhe of Tiantai under the Sui

Fifth, discerning passage and obstruction: this is also called 'knowing gain and loss,' and 'knowing what are letters and non-letters.' Through pervasively destroying phenomena as described above, one should unobstructed pass through and enter into non-arising; if one does not enter, one must examine gain and loss, for one is certainly stuck in right and wrong and cannot form a one-sided understanding. How so? If, like non-Buddhists, one craves and clings to the wisdom of contemplating emptiness, one should use the four phrases to pervasively destroy it, where that which destroys is like what is destroyed, so that all obstructions may gain passage. If one does not cling to the wisdom of contemplating emptiness, then that which destroys is not like what is destroyed: one only destroys obstructions and preserves passage. This is like removing a cataract while preserving the eye, or defeating bandits while protecting the general. If so, then like a great guide, one skillfully knows passage and obstruction, and can lead the multitude to cross the five hundred yojanas.

7.4

The old [commentators] said: 'Exhausting views and thoughts at the sixth bhūmi is the three hundred; the seventh and eighth bhūmis are the four hundred; the ninth and tenth bhūmis are the five hundred.' This meaning contradicts the Mahāprajñāpāramitopadeśa, which takes the two vehicles as the four hundred; the path of the two vehicles is not the seventh or eighth bhūmis. The masters of the Mahāyānasaṃgraha consider the three realms as three hundred, and the two kinds of birth and death of expedient means and conditioned arising to complete the five hundred. But this does not encompass the meaning completely: furthermore, there are birth and death with remainder and birth and death without remainder—to which hundred do these belong? The masters of the Daśabhūmikā regard the ten faiths, abodes, practices, transferences, and bhūmis as the five hundred. This contradicts the Lotus Sūtra. The Lotus Sūtra creates the conjured city after passing three hundred yojanas, whereas this creates the conjured city at two hundred yojanas. Still others explain the three realms as three hundred, with the two vehicles completing the five hundred. This interpretation has three flaws: first, the conjured city is erected outside the three realms; how could the two vehicles, having emerged outside the three realms, not enter the city but travel further through four hundred and five hundred? Beyond four hundred and five hundred there is no conjured city; into what could they enter to be called the two vehicles? Second, only when the conjured city is dissolved can one advance; when the city has not yet dissolved, how could they rashly advance four hundred and five hundred? Third, the two vehicles enter the conjured city together; why would the śrāvakas be four hundred and the pratyekabuddhas be five hundred? Others consider the afflictions of the five entrenchments as five hundred. Yet the two vehicles have already severed four entrenchments, so the conjured city should be established beyond four hundred yojanas. Others consider severing the thoughts of the three realms as three hundred, [delusions like] dust and sand as four hundred, and ignorance as five hundred. This too is incorrect: yojanas originally metaphorize afflictions; why are the numerous views not counted, while the fewer thoughts are made three hundred?

7.5

This term and meaning originally derive from the Lotus Sūtra. When the Lotus Sūtra brings up the five hundred as a metaphor, it is originally based on the treacherous path of birth and death; when the guide observes, understands, and matches them, one should explain the five hundred in three turns to accord with the sūtra: first, regarding the loci of birth and death; second, regarding afflictions; third, regarding wisdom. The explanations of the various masters, with their squares and circles, motions and rests, do not accord with the text, like holding a one-hole key to open a three-notch lock. The first school sets up the conjured city at four hundred according to the stages of the shared [teaching]; the Saṃgraha school isolates two types [of birth and death] in the wilderness based on birth and death; the Daśabhūmikā school sets up the conjured city within the realm according to the stages of the distinctive [teaching]; the next school is so straight and upright that, without waiting to open the provisional, it directly reveals the true on its own.

7.6

Such are the faults of human teachers. What is the intention of the Treatise (Mahāprajñāpāramitopadeśa)? The Treatise contains two passages. The first passage stops at taking the two vehicles as four hundred [yojanas], not making it five hundred; the later passage takes the two vehicles as one hundred. Now, to reconcile them: the Treatise explains the intention of the shared [teaching]. The shared tradition takes the truth of emptiness (ultimate truth) as the ultimate; having surpassed the three realms, not having destroyed the transformed city, they merely enter nirvāṇa, so it precisely designates nirvāṇa as four hundred. But as for further taking the two vehicles as one hundred, it further explains that the bodhisattva emerging from provisionality comes out of emptiness into provisionality: it is not that nirvāṇa is one hundred, but that entering the three realms is three hundred. Construing the text in this manner does not conflict with the sūtras and treatises.

7.7

Now, in explaining the five hundred yojanas: first, in terms of locations of birth-and-death, the retributions of the three realms constitute three hundred, and the land of expedient remainder and the land of true reward without obstruction constitute the locations of five hundred yojanas. Next, in terms of afflictions: the delusions of the view of the truths constitute one hundred, the five lower bonds constitute two hundred, the five upper bonds constitute three hundred, [delusions like] dust and sand constitute four hundred, and avidyā constitutes five hundred. Next, in terms of the wisdom of contemplation: the wisdom of the contemplation of emptiness knows the three hundred, the wisdom of the contemplation of provisionality knows the four hundred, and the wisdom of the contemplation of the middle knows the five hundred. This accords with the text and is free from the errors of the previous masters.

7.8

Furthermore, the ranks determined by the various masters are remote: beginners have not even severed views yet—how could they surpass the five hundred yojanas? Now, discussing yojanas involves both horizontal obstruction and opening and vertical obstruction and opening. The horizontal fully pertains to three dharmas: suffering and origination are obstruction, while path and cessation are opening; avidyā in the twelve links of conditioned arising is obstruction, while the cessation of avidyā is opening; the six veils obscuring the mind are obstruction, while the six perfections are opening. As for vertical obstruction and opening: view and thought [delusions] and fragmented birth-and-death are obstruction, while contemplation entering emptiness from provisionality is opening; ignorance and expedient birth-and-death are obstruction, while contemplation entering provisionality from emptiness is opening; avidyā, conditioned-arising birth-and-death, and so forth are obstruction, while the correct contemplation of the middle way is opening.

7.9

Now one should weave the horizontal into the vertical to examine obstruction and opening. As in entering emptiness from provisionality to break through the various views and thoughts: the simple, compound, complete, and ineffable views, and the nine times nine, eighty-one thoughts. Such afflictions are fundamentally defiled; they increase afflictions and obstruct practitioners—how could one abruptly cling to them, asserting this or denying that? They give rise to defiling karma, causing one to fall into birth-and-death; one perceives only suffering and origination and does not perceive path and cessation. Since one does not recognize the four truths within views and thoughts, not knowing this matter is called "avidyā," down to old age and death. Only constructing conditioned arising, avidyā is not extinguished. Because it is not extinguished, one clings firmly and cannot let go, remaining only on this shore and not reaching the other shore. The Mahāparinirvāṇa-sūtra says: "When a child is hungry, he takes fruit from within dung; a wise person scolds him, and he is ashamed and remorseful." Losing the pure Dharma is called "obstruction." If toward various views, the mind momentarily arises, knowing they have no svabhāva or reality, are impermanent, and have no master; when inversions are broken, there is no karma, and without karma there is no fruit—this is called the "path," and because of the path there is cessation. If one recognizes the four truths, there is no avidyā, nor is there old age and death. Because conditioned arising is dismantled, one renounces all existences and arrives at the other shore. One should apply this intention through each and every mind, through each and every subjective capacity, and through each and every objective realm. If the three obstructions arise, break them to make them open; if these are the three openings, nurture them to bring them to completion.

7.10

Furthermore, realizing views is precisely emptiness, and that which can realize is also precisely emptiness. Just as the mind of an arhat is still termed "the untainted five aggregates," my contemplation is not yet true, so how could it not be the aggregates? If one posits the aggregates as real, that is defiling karma and birth-and-death. If one does not recognize the four truths of the aggregates, that is precisely avidyā. If one clings to the wisdom that contemplates emptiness, one will be unable to let go. Apply the meaning of "precisely empty" through each and every mind, through each and every subjective capacity, and through each and every objective realm. If there are the three obstructions, break them to make them open; if these are the three openings, nurture them to bring them to completion. Then one skillfully surpasses the obstruction of views and thoughts and adeptly opens the three hundred yojanas.

7.11

Next, using the horizontal woven into the vertical to examine the obstruction and opening of the contemplation entering provisionality from emptiness: this is easy to understand. Regarding the dharma of illness, the dharma of medicine, and the dharma of administering medicine—in each and every dharma, each and every subjective capacity, and each and every objective realm—clearly discern the truths, the links [of conditioned arising], and the perfections. If the three obstructions arise, break them to make them open; if there are the three openings, nurture them to bring them to completion. Then one surpasses the obstruction of ignorance and opens the four hundred yojanas.

7.12

Next, using the horizontal woven into the vertical to examine the correct contemplation of the middle way: regarding avidyā, dharmatā, the true and the conditioned, and so forth—in each and every dharma, each and every subjective capacity, and each and every objective realm—clearly discern the truths, the links [of conditioned arising], and the perfections. If the three obstructions arise, break them to make them open; if there are the three openings, nurture them to bring them to completion. Then one surpasses the obstruction of avidyā and opens the five hundred yojanas.

7.13

If one discusses obstruction and opening in this way, vertically discussing in sequence the sixth stage and the first stage, it takes countless kalpas for obstruction to become open. The Mahāparinirvāṇa-sūtra says: "A srotāpanna arrives after eighty thousand kalpas... up to a pratyekabuddha arriving after ten thousand kalpas." They arrive at the bodhisattva's stage of initial resolve (the first abidance). This discusses holy stages; what benefit does it offer to beginning practitioners?

7.14

Furthermore, explaining obstruction and opening distinctly in terms of the horizontal: as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "There are bodhisattvas who, from their initial resolve, are immediately consonant with sarvajñā"—this is consonance with emptiness. If initially one is not consonant, one should use the truths, links, and perfections to examine each and every mind. If there are the three obstructions, break them to make them open; if there are the three openings, nurture them to bring them to completion, and one can surpass the three hundred yojanas. It also says: "There are bodhisattvas who, from their initial resolve, are able to play with supernormal powers and purify Buddha lands." This is the meaning of emerging into provisionality. If from initial resolve one cultivates provisionality, one also uses the truths, links, and perfections to examine each and every mind, breaking obstruction and nurturing opening, surpassing the four hundred yojanas. It also says: "There are bodhisattvas who, from their initial resolve, are able to sit in the bodhimaṇḍa and attain perfect awakening." This is the meaning of the middle. If from initial resolve one cultivates the middle, one also uses the truths, links, and perfections to examine each and every mind, breaking obstruction and nurturing opening, surpassing the five hundred yojanas.

7.15

When explained in this way, although beginners can discuss obstruction and opening, the three dharmas remain distinct. The Great Treatise (Mahāprajñāpāramitopadeśa) cites three analogies: first, walking on foot; second, riding a horse; third, supernormal powers. In the two practices of walking and horse-riding, one must know obstruction and opening; supernormal powers are unimpeded, and obstructions cannot block them. Mountains and walls are all empty, so what opening could be chosen? The first contemplation is likened to walking on foot, the next contemplation is likened to riding a horse, and the final contemplation is likened to flying. The three meanings are disparate, which is also not what is used here. If discussing the three contemplations vertically: the two contemplations are opening for their own level, but looking upward they are obstruction; if the latter single contemplation is opening in that it surpasses what is below, it is obstruction in being separated from the lesser. Discussing the three contemplations horizontally: their own division is opening, but not including each other is obstruction. Depending on the depth of the characteristics of dharmas, there is naturally obstruction and opening—how much more so if one gives rise to suffering, origination, avidyā, veils, and so forth within them? Therefore, all are obstruction, and there is no longer any opening.

7.16

If the characteristics of dharmas are the three contemplations in a single mind, they immediately break the obstruction and opening within the vertical; the single mind with three contemplations breaks the obstruction and opening within the horizontal. Emptiness is precisely the three contemplations, so it breaks the obstruction and opening of the three hundred—the walking on foot amidst mountains and walls; provisionality is precisely the three contemplations, breaking the obstruction and opening of the four hundred—the riding of a horse; the middle is precisely the three contemplations, breaking the obstruction and opening of supernormal powers. Because a single mind can be precisely empty, provisional, and the middle, all mountains, rivers, stone walls, the hosts of Māra, and the various paths are all like empty space. The three contemplations in a single mind roam through them without hindrance, never descending to what is low or climbing what is high, avoiding mountains and following valleys. All obstructions encountered are open and unimpeded, able to surpass the five hundred yojanas and reach the jewel repository. This is called "opening." Opening originally stands opposite obstruction; since all places encountered are like empty space, there is no longer any obstruction; without obstruction, there is no opening.

7.17

If toward no-obstruction and no-opening one gives rise to suffering, origination, avidyā, and veiling hindrances, one will not only lose supernormal powers, but also lose the horse and walking on foot. The subjective breaker is like the object broken; characters become non-characters, just like that track of a worm accidentally forming the name "three contemplations," where the worm does not know whether this is a character or not a character. If in each and every dharma, each and every subjective capacity, and each and every objective realm, all are precisely empty, precisely provisional, and precisely the middle, replete with truths, links, and perfections, this is called no-opening and no-obstruction, illuminating both opening and obstruction. This is the wise person knowing characters and non-characters; it is also called the skilled physician knowing gain and knowing loss. One who clearly recognizes obstruction and opening at the gate of non-arising does so likewise at the other Dharma gates. This is the beginner surpassing five hundred yojanas; the meaning of the six identities should be explained (and so forth).

7.18

Question: Are opening and obstruction, gain and loss, and characters and non-characters one or different?

7.19

Answer: This is a single meaning expressed in various ways; yet there are distinctions. Opening and obstruction pertain to understanding; gain and loss pertain to practice; characters and non-characters pertain to teaching. The Suvarṇaprabhāsa-sūtra says: "Correct hearing, correct listening, correct discrimination, correct understanding of conditions, and correct ability to awaken and comprehend." Knowing characters and non-characters is correct hearing and correct listening; knowing gain and loss is correct discrimination and correct understanding of conditions; knowing opening and obstruction is the correct ability to awaken and comprehend. Although there are these distinctions, they jointly reveal a single purport.

7.20

Question: Does horizontal obstruction obstruct vertical opening? Does vertical obstruction obstruct horizontal opening? Does horizontal opening open vertical obstruction? Does vertical opening open horizontal obstruction?

7.21

Answer: From one perspective, yes; from a second perspective, no. As for "yes": avidyā is precisely view and thought [delusions]—why would it not be a horizontal hindrance? Middle wisdom cures everything—why would it not open horizontal obstruction? This is the meaning of "yes" from the first perspective. If explaining from the second perspective: horizontal obstruction hinders what is proximate and cannot obstruct vertical opening; horizontal opening has weak power and cannot open vertical obstruction; vertical obstruction is profound and distant and does not form a horizontal hindrance; vertical opening corresponds to its specific counterpart and does not open horizontal obstruction.

7.22

Section 6: Explaining the harmonization of the path-factors (bodhipakṣa-dharmas). There are four aspects to the path-factors: first, their own division; second, mutual subsumption; third, in terms of stages; fourth, mutual generation.

7.23

First, explaining their own division: it is not necessarily the case that one must complete all factors to be able to attain the path. The three fours, the two fives, the single seven, and the solitary eight—in their own division they are the path. Therefore it is said, "One should rely on the smṛtyupasthāna to attain the path." It is also said, "This is the bodhimaṇḍa"; and it is also said, "This is the Mahāyāna." If this is so for the smṛtyupasthāna, it is likewise so for the remaining factors. This is the path-factors in their own division, not harmonization.

7.24

Second, explaining mutual subsumption: just as the single dharma of the smṛtyupasthāna subsumes all the factors. Citing the text of the Treatise (Mahāprajñāpāramitopadeśa): "Since the smṛtyupasthāna subsumes the remaining factors, the remaining factors also subsume the smṛtyupasthāna." This is the path-factors in mutual subsumption, also not harmonization.

7.25

Third, in terms of stages: for instance, the smṛtyupasthāna corresponds to its stage, the correct exertions are the stage of heat, the bases of supernormal power are the stage of summits, the five faculties are the stage of patience, the five powers are the stage of the highest worldly dharma, the eightfold correct [path] is the stage of seeing the truths, and the seven factors of awakening are the stage of cultivation. This is in terms of stages, also not harmonization.

7.26

Fourth, mutual generation: for instance, cultivating the smṛtyupasthāna can generate the correct exertions; the correct exertions produce the bases of supernormal power; the bases of supernormal power generate the five faculties; the five faculties generate the five powers; the five powers generate the seven factors of awakening; and the seven factors of awakening enter the eightfold correct path—this is skillful harmonization. Precepts, samādhi, wisdom, and so forth are all called "correct." "When the pure mind is constantly unified, one can perceive prajñā." This is mutual generation, and it is also harmonization.

7.27

The reason this is required is that, although one has previously deconstructed dharmas ubiquitously and recognized opening and obstruction, if one does not harmonize the path-factors, how could one quickly become consonant with the true Dharma? The true Dharma is called untainted (anāsrava); the path-factors are tainted (sāsrava). The tainted can serve as an expedient for the untainted. If expedients lose their proper place, the true principle is difficult to meet. Just as in the method of brewing wine: when yeast and warmth are appropriate, water is transformed into wine; if the fermenting mash loses its proper measure, the flavor will not be achieved. The Great Treatise says: "The thirty-seven factors are the dharmas for practicing the path; the city of nirvāṇa has three gates." The three gates are the proximate cause; the path-factors are the remote cause. For this reason, one must harmonize the path-factors.

7.28

Question: The factors of the path are the dharmas of the two vehicles; how can they be the bodhisattva path?

7.29

Answer: The Mahāprajñāpāramitopadeśa rebukes this question: “Who spoke such words? Neither the Tripiṭaka nor the Mahāyāna says this; how could one claim that they are solely the dharmas of the Hinayāna?” The Vimalakīrtinirdeśa says: “The factors of the path are the good friends through which one achieves correct awakening; the factors of the path are the bodhimaṇḍa and are also the Mahāyāna.” The Mahāparinirvāṇa-sūtra says: “Those who are able to cultivate the eightfold noble path see the Buddha-nature, which is called attaining the finest ghee.” The Mahāsaṃnipāta-sūtra says: “The thirty-seven factors are the bodhisattva's dhāraṇī of the jewel torch.” Such sūtras as these all illuminate the factors of the path; when were they ever solely Hinayāna? If the Mahāparinirvāṇa-sūtra says, “The thirty-seven factors are the causes of nirvāṇa, not the causes of great nirvāṇa; the immeasurable asaṃkhyeyas of dharmas that aid bodhi are the causes of great nirvāṇa,” [it means that] outside of the factors of the path there are no separate factors of the path, just as outside of the four truths there is no fifth truth. The single kind of suffering and origination is like the dust on a fingernail, whereas discriminating suffering and origination has immeasurable aspects, like the earth of the ten directions. Merely explaining one set of the thirty-seven factors is the cause of nirvāṇa; there are also immeasurable sets of the thirty-seven factors aiding the path, which are called the causes of great nirvāṇa. How are they immeasurable? Because there are four kinds of truths of the path, and because there are sixteen gates.

7.30

Furthermore, regarding the defiled factors of the path: twenty-two in the desire realm, thirty-six in the threshold state [prior to dhyāna], and thirty-seven in the first dhyāna are all defiled factors of the path, like milk; the factors of the path of the Tripiṭaka are like curd; the factors of the path of the shared teaching are like raw butter; those of the distinctive teaching are like cooked butter; those of the perfect teaching are like ghee. The text and meaning of the Mahāparinirvāṇa-sūtra accord with this; it is not that outside of the factors of the path there are separate aiding dharmas. Some say that the thirty-seven factors are aiding paths; some say they are the direct path. The Mahāprajñāpāramitopadeśa says, “They are the bodhisattva path.” This text resembles [the view that they are] the direct [path]. The Vimalakīrtinirdeśa says, “The factors of the path are the good friends through which one achieves correct awakening.” This text resembles [the view that they are] aiding.

7.31

Moreover, if one says that the thirty-seven factors are defiled, why does one say that the seven limbs of awakening are the path of cultivation?

7.32

The Lotus Sūtra says: “The undefiled faculties, powers, limbs of awakening, and wealth of the path.”

7.33

Why would the eight noble [factors] precede the seven limbs of awakening?

7.34

This should be distinguished with three propositions: first, the thirty-seven factors are all defiled; second, they are all undefiled; third, they are both defiled and undefiled.

7.35

As the Mahāprajñāpāramitopadeśa says: “Cultivating the eightfold noble path, one attains the initial wholesome defiled five aggregates.” The wholesome defiled five aggregates are none other than the state of warmth; even prior to the state of warmth, one can still cultivate the eightfold noble path. How does one cultivate them? Initially receiving the Dharma from a master and binding the mind in mindfulness is called smṛtyupasthāna. Diligently practicing in order to seek this Dharma is called right effort. Cultivating with a single mind is called the bases of psychic power. The arising of the five wholesome roots is called the faculties. The increase and growth of the faculties is called the powers. Discriminating the functions of the path is called the seven limbs of awakening. Walking securely within the path is called the eightfold noble path. If one can cultivate in this manner, one attains the wholesome defiled five aggregates. You should know that the factors of the path are all defiled.

7.36

That they are all undefiled means that the factors of the path practiced upon seeing the truths and contemplating them are consistently undefiled. The intention of the Lotus Sūtra's text lies here. Although it has always been said that one can cultivate the eight noble [factors], the seven limbs of awakening, and so forth in the defiled state, there has not been textual evidence for it.

7.37

However, the Mahāvibhāṣā says: “If the eight noble [factors] follow the seven limbs of awakening, they can be defiled and can also be undefiled.” Why? Because relying on the eight noble [factors] to enter into seeing the truths, they are also undefiled. “If the eight noble [factors] precede the seven limbs of awakening, they are consistently undefiled.” This then can be understood. Citing the text of the Vibhāṣā proves the two meanings. Furthermore, being both defiled and undefiled corresponds to the meaning of their ranks.

7.38

The thirty-seven factors of the various truths of the path will not be fully recorded now; I will only clarify the thirty-seven factors of the uncreated truth of the path, establishing the meaning of the three contemplations in a single mind.

7.39

The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: “For one who wishes to cultivate the four smṛtyupasthānas in all ways, the smṛtyupasthānas are the dharmadhātu, which gathers all dharmas; all dharmas tend toward the smṛtyupasthānas, and this tending is unsurpassable.” The Avataṃsaka-sūtra says: “Just as the single great earth is able to produce various sprouts,” the earth is the seed of all sprouts. The Lotus Sūtra says: “All marks, substances, and natures of all kinds are of one single kind of mark, substance, and nature. What is this single kind? It is the marks, substance, and nature of the Buddha-seed.” Ordinary scholars say: “The Lotus Sūtra does not illuminate Buddha-nature, but the sūtra clarifies ‘one kind’; what kind of ‘one kind’ is this?” The various herbs, trees, thickets, and groves are metaphors for the seven expedients; the single kind of the great earth is the one true reality, called the ‘Buddha-seed.’”

7.40

Now, the arising of a single thought-moment is inconceivable; it is all kinds, and the aggregates and sense bases of the ten realms do not obstruct one another. If one contemplates that the dharmatā arises from causes and conditions, one kind is all kinds, and thus one form is all forms. If [one contemplates that] the dharmatā is empty, all forms are one form, and thus one emptiness is all emptiness. Because the dharmatā is provisional, one form is all forms, and one provisionality is all provisionality. Because the dharmatā is middle, it is neither one nor all, and simultaneously illuminates both the one and the all; it is also called neither empty nor provisional while simultaneously illuminating emptiness and the provisional, and thus all is neither empty nor provisional while simultaneously illuminating emptiness and the provisional. The forms of the nine dharmadhātus are identical to emptiness, identical to the provisional, and identical to the middle, and are also like this. This is called the “mindfulness of the body” (kāyasmṛtyupasthāna).

7.41

If one contemplates feelings in the dharmatā, because the dharmatā arises from causes and conditions, one kind is all kinds, and one feeling is all feelings. Because feelings in the dharmatā are empty, all feelings are one feeling, and one emptiness is all emptiness. Because feelings in the dharmatā are provisional designations, one feeling is all feelings, and one provisionality is all provisionality. Because feelings in the dharmatā are middle, they are neither one feeling nor all feelings, neither empty nor provisional while simultaneously illuminating emptiness and the provisional, and thus all is neither empty nor provisional while simultaneously illuminating emptiness and the provisional. Feelings in the nine dharmadhātus are identical to emptiness, identical to the provisional, and identical to the middle, and are also like this. This is called the “mindfulness of feeling” (vedanāsmṛtyupasthāna).

7.42

If one contemplates the mind in the dharmatā as a dharma arisen from causes and conditions, one kind is all kinds, and one mind is all minds. Because the dharmatā is empty, all minds are one mind, and one emptiness is all emptiness. Because the dharmatā is provisional, one mind is all minds, and one provisionality is all provisionality. Because the dharmatā is middle, it is neither one nor all, neither empty nor provisional while simultaneously illuminating emptiness and the provisional. The minds of the nine dharmadhātus are also like this. This is called the “mindfulness of mind” (cittasmṛtyupasthāna).

7.43

If one contemplates the dharmas arisen from causes and conditions among the two aggregates of perception and volition in the dharmatā, one kind is all kinds, and one mental formation is immeasurable mental formations. Because the dharmatā is empty, all mental formations are one mental formation, and one emptiness is all emptiness. Because the dharmatā is provisional, one mental formation is all mental formations, and one provisionality is all provisionality. Because the dharmatā is middle, it is neither one nor all, neither empty nor provisional while simultaneously illuminating emptiness and the provisional, and all is neither empty nor provisional while simultaneously illuminating emptiness and the provisional. The mental formations of the nine dharmadhātus are all identical to emptiness, identical to the provisional, and identical to the middle, and are also like this. This is called the “mindfulness of dharmas” (dharmasmṛtyupasthāna).

7.44

Such power and function of the smṛtyupasthānas is vast; in meaning it encompasses both the great and the small, completely destroying the eight inversions, simultaneously revealing flourishing and withering, simultaneously negating flourishing and withering, and entering parinirvāṇa right in between them; it is also called “sitting at the bodhimaṇḍa,” also called the “Mahāyāna,” and also called the “dharmadhātu.”

7.45

What is the aspect of this meaning of encompassing and vastness?

7.46

The form of the dharmatā is genuinely not pure, yet ordinary beings arbitrarily consider it pure; this is called inversion. It is genuinely not impure, yet followers of the two vehicles arbitrarily consider it impure; this is called inversion. Now, contemplating that the seed of form is identical to emptiness, all is identical to emptiness; in emptiness there is no purity, so how could there be clinging? This is called “the ordinary beings' inversion of imputing purity is destroyed, and the withered smṛtyupasthāna is accomplished.” The seed of form is identical to the provisional, all is identical to the provisional, and discriminating names and marks is inexhaustible; provisional wisdom is eternally pure and is not defiled by the dust-like delusions of unknowing, so how could one stagnate in emptiness and seek extinction, saying that form is impure? This is called destroying the two vehicles' inversion of impurity, and the flourishing smṛtyupasthāna is accomplished. This is called completely destroying the eight inversions and simultaneously establishing both withering and flourishing. Contemplating that the fundamental limit of form is neither empty nor provisional, all is neither empty nor provisional. Because it is not empty, it is not the inversion of impurity; because it is not provisional, it is not the inversion of purity. Because it is not the inversion of purity, it is not the flourishing tree; because it is not the inversion of impurity, it is not the withered tree. Being neither withered nor flourishing, it is not the two extremes; having neither extremes nor middle is what is called “in between.” Because the Buddha realized this principle, it is called “nirvāṇa,” and is also neither pure nor impure. The non-arising of the eight inversions is called “nirvāṇa,” and such nirvāṇa is called the “secret treasury.” Placing the children within the secret treasury, the Buddha dwells in it himself; therefore it is said that he “enters” it.

7.47

Feeling in the dharmatā is fundamentally not pleasant, yet ordinary beings arbitrarily consider it pleasant; this is called inversion. It is genuinely not suffering, yet followers of the two vehicles arbitrarily consider it suffering. Now, contemplating that the seed of feeling is identical to emptiness, all is identical to emptiness; in emptiness there is no pleasure, so how could clinging arise? Thus the ordinary beings' inversion is destroyed, and the withered smṛtyupasthāna is accomplished. The seed of feeling is identical to the provisional, all is identical to the provisional, and without receiving anything, one receives all feelings; without generating aversion or fear toward fame and discrimination, how could one discard it and sink into emptiness, reducing things to ashes and cutting them off? The two vehicles' inversion is destroyed, and the flourishing smṛtyupasthāna is accomplished. This is called “simultaneously destroying the two inversions and simultaneously establishing withering and flourishing.” Contemplating that the fundamental limit of feeling is neither empty nor provisional; because it is not empty, it is not withered, and because it is not provisional, it is not flourishing. The non-arising of extreme inversions is called “nirvāṇa”; the manifestation of the principle in between is called the “secret treasury,” all as explained above (and so forth).

7.48

The mind of the dharmatā is fundamentally not permanent; ordinary beings arbitrarily impute it [to be so], which is called the “inversion of permanence”; the dharmatā is genuinely not impermanent, yet the two vehicles arbitrarily consider it impermanent. Now, contemplating that the seed of mind is identical to emptiness, all is identical to emptiness; in emptiness there is no permanence, so how could one say that the mind continues thought-moment by thought-moment? This is called destroying the ordinary beings' inversion of permanence, and the withered smṛtyupasthāna is accomplished. Mind is identical to provisional designation, and all is provisional; if the mind were impermanent, how could one discriminate the immeasurable marks of mind? This is called “destroying the two vehicles' inversion of impermanence, and the flourishing smṛtyupasthāna is accomplished.” Furthermore, mind is neither empty nor provisional; because it is not empty, it is not impermanent, and because it is not provisional, it is not permanent. Being neither flourishing nor withered and without the arising of extreme inversions is called “entering nirvāṇa”; the manifestation of the principle of the middle way is called the “secret treasury.” Placing the children [there], he also enters within it himself (and so forth).

7.49

The dharmas of the dharmatā fundamentally have no self, yet ordinary beings arbitrarily consider there to be a self. Fundamentally they are not non-self, yet followers of the two vehicles arbitrarily consider them to be non-self. Now, contemplating that the dharmatā is identical to emptiness, all is identical to emptiness; in emptiness there is no self, which is called “destroying the ordinary beings' inversion, and the withered smṛtyupasthāna is accomplished.” The dharmatā is identical to the provisional, and all are provisional designations, unobstructed and sovereign, fully possessing the meaning of self; this is called “destroying the two vehicles' inversion, and the flourishing smṛtyupasthāna is accomplished.” Contemplating that the fundamental limit of dharmas is neither empty nor provisional. Because it is not empty, it is not non-self; because it is not provisional, it is not self. The non-arising of extreme inversions is called “entering nirvāṇa”; the manifestation of the principle in between is called the “secret treasury.”

7.50

The Dharma-medicines for curing the inversions are four in number; the wisdom of contemplating the dharmatā is called “mindfulness” (smṛti); the single truth and the three truths are called “abode” (upasthāna). When all is identical to emptiness, the various inversions, flourishing, and withering are all empty and tranquil; when all is identical to the provisional, the twin trees of the two extremes are all established; when all is identical to the middle, there is nothing that is not the dharmadhātu. Just a single thought-moment of the mind is as vast and far-reaching as this. If one can deeply contemplate the smṛtyupasthānas, this is sitting at the bodhimaṇḍa, this is the Mahāyāna, this is entering parinirvāṇa between the twin trees; complete from beginning to end, one does not need to cultivate other dharmas further. If one does not enter, one should investigate the remaining factors further.

7.51

Diligently contemplating the smṛtyupasthānas is termed 'right exertion'. Delusions of view and thought having originally arisen is termed 'evil already arisen'; contemplating identity-with-emptiness causes what has already arisen not to arise, hence one exerts oneself diligently. [Delusions like particles of] dust and sand and avidyā are termed 'evil not yet arisen'; contemplating identity-with-the-provisional and identity-with-the-middle causes what has not yet arisen not to arise, hence one exerts oneself diligently. Exhausting one's strength and with full sincerity, one practices the four kinds of samādhi to obstruct these two kinds of evil. All-knowledge (sarvajñatā) is termed 'good already arisen'; this good easily arises, hence it is said, 'The path to nirvāṇa is easy to attain.' The knowledge of the aspects of the path (mārgākārajñatā) and sarvākārajñatā are termed 'good not yet arisen'; this discriminative knowledge is difficult to produce. The knowledge of emptiness having already arisen, one diligently augments it; the middle knowledge not having yet arisen, one causes it to be opened and developed. The three contemplations without interruption are solely for generating these two knowledges. These four right exertions can also awaken to the path; hence it is said, 'Because of single-minded diligent exertion, one attains the three bodhis,' with no need for other dharmas. If one does not enter, it must be because one is not diligent and the mind is excessively scattered and agitated; one must enter the excellent quiescence and closely scrutinize the nature of the mind, which is termed 'superior concentration'. Within this superior concentration, one cultivates the bases of spiritual power (ṛddhipāda): desire, exertion, mind, and scrutiny.

7.52

As for desire, it means single-mindedly aspiring toward that dharma; it is also termed 'adorning that dharma'. Contemplative wisdom within concentration is like a lamp in a closed room: illuminating objects, it reveals them clearly. Because of clear illumination, the practice of cessation is accomplished, cultivating the base of spiritual power. As for exertion, it means accomplishing that dharma. The dharmatā is unmoving, yet one strives in quiescence without interruption and without admixture. The practice of cessation is accomplished, cultivating the base of spiritual power. As for mind, it means correctly abiding in observing that dharma, fixing upon it in a single thought-moment. Restraining it in one place, nothing is left unachieved; the practice of cessation is accomplished, cultivating the base of spiritual power. As for scrutiny, it means being skilled in discerning the skillful means of that dharma. Scrutinizing like this, one does not allow it to be agitated or scattered. Because of concentrated scrutiny, the practice of cessation is accomplished, cultivating the base of spiritual power. Being able to cultivate in this way, one enters with a concentrated mind, with no need for other dharmas. If one does not enter, one should cultivate the five faculties (indriya).

7.53

Having faith that the principle of the three truths is the mother of the Buddhas of the three periods, capable of producing all the ten powers, fearlessnesses, vimokṣas, and samādhis, and cultivating solely the smṛtyupasthānas without seeking other dharmas—this is termed the 'faculty of faith'. As for exertion, through faith one gathers all dharmas; because of faith in all dharmas, one redoubles one's diligence in exertion. As for mindfulness, one is mindful solely of the correct and supporting path, not allowing the wrong and deceptive to gain entry. Furthermore, this dharma is cultivated by exertion, and this dharma is not forgotten; hence it is termed the 'faculty of mindfulness'. As for concentration, one engages in exertion with a single-mindedly quiescent and concentrated mind. Furthermore, this dharma is gathered by mindfulness, and this dharma is unforgotten and unmoving; hence it is termed the 'faculty of concentration'. As for wisdom, the wisdom of the smṛtyupasthānas is gathered by the dharma of concentration, its internal nature illuminating itself without learning from another; this is termed the 'faculty of wisdom'. Solely cultivating the five faculties, one can also enter the path and achieve the Mahāyāna. If one does not enter, one advances to cultivate the five powers (bala): causing the faculties to grow and warding off all afflictions is termed 'power'.

7.54

Faith destroys all doubts, so that none can shake it. Exertion eliminates indolence, so that all is accomplished in accordance with one's original vows. Mindfulness destroys wrong thoughts, so that one is not corrupted by afflictions. Concentration destroys distraction, leaving turbulence far behind. Though speaking, it does not obstruct the first dhyāna; skillfully abiding in investigation and analysis, it does not obstruct the second dhyāna; joy arising in the mind, it does not obstruct the third dhyāna; teaching and transforming sentient beings, it does not obstruct the fourth dhyāna. Obstructing the dharmas of the four dhyānas does not obstruct the various concentrations; nor does one abandon concentration, nor follow concentration—this is termed the 'power of concentration'. Wisdom destroys wrong attachments, both all attachments and all wisdom being fully illuminated together—this is termed the 'power of wisdom'. These five powers are termed the 'Mahāyāna'. If one does not enter, one uses the seven factors of awakening (bodhyaṅga) to balance and attune.

7.55

When the mind is flighty and agitated, one uses the factor of awakening of tranquilization to tranquilize coarseness of body and speech; uses the factor of awakening of equanimity to relinquish contemplative wisdom; and enters dhyāna with a concentrated mind. When the mind is sinking, exertion, investigation of dharmas, and joy arouse it. Mindfulness connects and focuses on both situations. Cultivating these seven factors of awakening, one immediately attains entry into the path. The Mahāprajñāpāramitopadeśa says: 'If one abandons the five hindrances and single-mindedly cultivates the seven factors of awakening, for one not to enter is impossible.' If one does not enter, one cultivates the eightfold noble path.

7.56

Furthermore, one uses the world-transcending, supreme right view to contemplate the principle of the three truths, and uses right thought to activate this contemplation. Explaining according to the nature of phenomena so that both oneself and others benefit is right speech. If black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution, and neither-white-nor-black karma brings neither-white-nor-black retribution—this can be understood in terms of the Hīnayāna. Now we say that sinking into emptiness is black karma, emerging into the provisional is white karma, combining both is mixed karma, and the middle way is neither-white-nor-black karma; all these are termed 'wrong livelihood'. If karma can exhaust karma, it is termed 'right action'; acting in reliance on this is termed 'right action'. Right action is not pulled by the two extremes. Seeing others gain profit, the mind is not distressed and heated, and with respect to one's own profit, one always knows contentment—this is 'right livelihood'. Skillfully entering the correct truth is termed 'right effort'. The mind being unmoving and unerring, straightforward and unforgetting, is termed 'right mindfulness'. Correctly abiding with resolve is termed 'right concentration'. Relying on this eightfold noble path, one immediately enters the principle. The Mahāparinirvāṇa-sūtra says: 'If there are those who can cultivate the eightfold noble path, they immediately attain the finest ghee.'

7.57

These factors of the path do not align with hierarchical stages; rather, at the initial stage of mind, by contemplating the principle of dharmatā, they are immediately complete. The Mahāprajñāpāramitopadeśa says: 'The four kinds of exertion within the four smṛtyupasthānas are termed the "four right exertions"; the four kinds of concentrated minds are termed the "four bases of spiritual power"; the arising of the five wholesome roots is termed "faculties"; the growth of the faculties is termed "powers"; discerning the path and function of the four smṛtyupasthānas is termed "factors of awakening"; and practicing peacefully within the path of the four smṛtyupasthānas is termed the "eightfold noble path".' Therefore, one knows that when a beginner practices the path, they use the thirty-seven factors to nurture calming and contemplation and the four kinds of samādhi, entering the bodhisattva stages. Such factors of the path are the proximate cause of great nirvāṇa, while other factors of the path are termed remote causes (and so forth).

7.58

Now this meaning is illustrated by a simile: planting a seed in the earth, the sprout first breaks open, roots grow downwards, branches and leaves spread upwards, its blossoms bloom luxuriantly, and it yields fruit to completion. Dharmatā and the dharmadhātu are the great earth; the contemplation of the smṛtyupasthānas is the seed; the four right exertions are like the sprouting; the five faculties are like the roots growing; the five powers are like the stem and leaves burgeoning; the seven factors of awakening are like the blossoming; and the eightfold noble path is like the fruiting. Fruiting is none other than entering the bronze wheel stage, realizing the forbearance of the non-arising of dharmas; it is also termed 'reaching the treasure-store', 'entering the secret treasury', 'attaining the finest ghee', 'seeing the Buddha-nature', and 'the dharmakāya being revealed, manifesting the eight aspects of becoming a Buddha'. 'The factors of the path are the good spiritual friends; through them one accomplishes correct awakening'—this is what is meant.

7.59

If explaining the tree of the path in a general manner: as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains, leaving behind the three evil destinies is termed the 'benefit of leaves', obtaining a human or heavenly body is termed the 'benefit of blossoms', and obtaining the four fruits of the path is termed the 'benefit of fruit'; this is explained solely with respect to emptiness. Escaping the stage of the two vehicles is the benefit of leaves, obtaining the body of metamorphic penetrations is the benefit of blossoms, and possessing the knowledge of the aspects of the path is the benefit of fruit; this is explained solely with respect to the provisional. Escaping the fetters of the two extremes is the benefit of leaves, receiving the body of dharmatā is the benefit of blossoms, and realizing entry into the Buddha-nature is the benefit of fruit; this is explained solely with respect to the middle. If taken comprehensively with respect to the three contemplations, identity-with-emptiness is termed the 'benefit of leaves', identity-with-the-provisional is termed the 'benefit of blossoms', and identity-with-the-middle is termed the 'benefit of fruit' (and so forth).

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摩訶止觀 — Classical Chinese