摩訶止觀 8

English (machine translation) 8

Language: English

8.1

Spoken by the Great Master Tiantai Zhizhe of the Sui

Second, contemplating the realm of afflictions: if one does not awaken to the aforementioned aggregates, realms, and bases, then it was not appropriate; yet contemplating ceaselessly provokes afflictions, so that greed and anger erupt. At this time, one should set aside the aggregates and bases to contemplate afflictions. Previously, one rebuked the five desires, knowing their faults and transgressions; abandoning the hindrances was setting aside ordinary matters; regarding the aggregates and bases, one contemplated retributive fruition, seeking liberation therein. Now one contemplates the surging outbreak, giving rise to heavy greed and anger. It is like iron: when not joined with fire, it is merely black; but when joined with fire, it is blazing. Furthermore, the dharmas of retribution are ordinary, present at all times, and easy to rebuke and abandon; but when afflictions suddenly arise, they are difficult to control.

8.4

Why is this? Even if anger arose from birth, when remonstrated and reasoned with, it subsided; but what is aroused now is roaring, violent, and terrifying. Inverted thoughts from birth arose and ceased abruptly; what is aroused now is thick, stagnant, and will not depart. Lust for form from birth could be stopped by suppression; what is aroused now does not even discriminate against a dead horse, let alone its own kind! When this delusion surges from within, it is domineering and blazing; if it meets external objects, the mind goes mad and the eyes go dark. It is like flowing water whose swiftness is not noticed, but when checked by a piece of wood, surging ripples suddenly arise. It is also like a strong man who does not know his own strength, but when provoked, his rage is mighty. When the defilements lie dormant, they seem as if present yet absent; but when repenting in the bodhimaṇḍa and contemplating the aggregates, realms, and entrances, it is like prodding a sleeping lion whose roar shakes the earth. If one does not recognise them, they can drag one into committing grave offences. Not only will calming and contemplation fail to be accomplished, but bad karma will further increase, plunging one into a dark pit with no way to escape. For this reason, one must contemplate the realm of defilement.

8.5

The contemplation of this has four parts: first, briefly explaining its characteristics; second, explaining the causes and conditions; third, explaining the differences in cures; fourth, practicing calming and contemplation.

8.6

First, in explaining the characteristics, we first explain the name. Defilement (kleśa) is a phenomenon of turbulence and confusion that vexes and disturbs the mental spirit. Moreover, it creates distress for the mind and causes the mind to suffer affliction; this refers to the sharp and dull [delusions of] view and thought. This is an initial division: why must the five dull ones be only craving and anger? For instance, creeping insects do not in fact infer principles, yet they raise their heads and flare their fins, glaring with angry eyes and puffing themselves up. How could the base and lowly ordinary people ever cling to views? Yet in walking, standing, sitting, and lying down, they constantly give rise to the thought of self; thus we know that the five dull ones are not without sharpness. How could the five sharp ones be only delusions of view? When are they ever free from anger and desire? One should know that the designations of 'sharp' and 'dull' apply commonly to both view and thought.

8.7

Now they are differentiated according to stage so that they are not confused with one another. If dhyāna has not yet arisen, even though one may have worldly knowledge, infer principles, and possess eloquence and cleverness, the thoughts of view are still weak, and all ten proclivities (anuśaya) equally belong to the dull. When views are aroused from relying on concentration, the mind of view is fierce and flourishing; all ten proclivities take their name from what is predominant, and all belong to the sharp. It is like two scholars: one grasps the meaning of the Dharma and is strong in debate; the other grasps only the words and is weak in debate. Grasping the words is like lacking dhyāna; grasping the meaning is like arousing concentration.

8.8

If delusions of view arise after concentration has already been aroused, they are what is contemplated below; if defilements arise before concentration has been aroused, they are precisely what is contemplated now. If there are dull ones within the sharp, seeing the truths only severs the sharp, and the dull should still remain. The Abhidharma masters call the dull that accompany the sharp 'proclivities on the back'; when seeing the truths severs [delusions], since the primary sharp ones are eliminated, the proclivities on the back are also eliminated. It is also like this with cultivation [of the path].

8.9

If these sharp and dull ones are unpacked, they become eighty-four thousand; now they are simply bundled into four divisions. When the three poisons arise predominantly, they constitute three divisions; if they focus equally on the three objects, it is called the 'equal division'. The predominant arising of a single poison is reflection, but not in excess; when the three poisons arise equally, it is called 'excessive reflection'. Whether few or many, all are called 'distraction and agitation', and both can obstruct concentration; neutral states are 'karmic result distraction and agitation', and do not obstruct concentration. A sūtra says: 'Emerging from the concentration of cessation, one enters into the distracted mind; within the distracted mind, one returns again into the concentrations.' That distraction does not obstruct concentration is precisely this meaning. The *Satyasiddhi* masters say: 'Distraction includes ignorance, and delusion can obstruct concentration.' If so, when distraction includes anger and desire, why would it not obstruct concentration? Now the explanation has a different intention, as explained above under discarding the hindrances.

8.10

However, the characteristics of defilement are so vast that they cannot be exhausted; if one distinguishes them in full, it impedes the approach of contemplation. The *Lotus Sūtra* says: 'For twenty years he was constantly ordered to shovel dung.' Dung is defilement, an impure phenomenon. If one discards it completely, one obtains the wage of one day; if one stops to distinguish whether it is much or little, one will never get the price. Now we contemplate the dung of defilements to seek the coin of wisdom, not desiring to distinguish the characteristics of view and thought.

8.11

If so, why did the five hundred arhats distinguish them? To uphold the Buddha's Dharma, serve as leaders of the assembly, and resolve various difficulties, they had to distinguish them broadly. Now, as one is just entering the path, one does not have the capacity, nor is it urgent for contemplation; one need only know generally the four divisions of dung and filth and strive to discard them. When entering the provisional from emptiness, one should distinguish them in detail.

8.12

Furthermore, when the sharp and dull together are each bundled into four divisions, they are equally within the threefold realm and severed in common by the two vehicles; they are called 'shared defilements'. If they are the four divisions outside the realm, which the two vehicles do not sever, they are called 'distinctive defilements'. If they are related to each other, how could the distinctive exist apart from the shared? The shared delusions are the branches, and the distinctive delusions are the root; by attaining true wisdom, one severs the branches, and by attaining middle wisdom, one severs the root. If taken inconceivably, the defilements within the realm are themselves bodhi; how could they not be the distinctive delusions? This has already been explained above.

8.13

Second, explaining the causes and conditions for the arising of defilements. Causes and conditions are threefold, as explained below. The characteristics of arising are four: deep but not sharp, sharp but not deep, both deep and sharp, neither deep nor sharp. The fourth phrase belongs to the general characteristics of delusion as karmic retribution, which are ordinarily continuous; hence it is said to be 'neither deep nor sharp'. The three phrases where the arousal is extraordinary belong to the characteristics of defilement surging forth. When they surge forth, they are deep, heavy, and cannot be stopped; when encountering objects, they increase even more and none can restrain them: this is the characteristic of 'deep'. When they arise repeatedly, and whenever they arise they are deep and heavy, this is called 'sharp'. 'Sharp but not deep' and 'deep but not sharp' can be understood by analogy with this.

8.14

As for the causes and conditions: first, seeds as habitual causes; second, activation through the power of karma; third, agitation stirred by Māra.

8.15

As for habit: throughout immeasurable eons, defilements have heavily accumulated, seeds have been brought to completion, and perfuming has continued uninterrupted. It is like swift flowing water: going along with it, one does not perceive its speed, but checking it, one knows its raging force. Practitioners, giving free rein to the flow of defilements along the ocean of birth and death, perceive nothing at all; but if they cultivate the factors of the path and swim upstream against the currents of existence, the defilements surge up like towering peaks. One must simply be diligent, stand out uniquely, and double one's efforts day and night.

8.16

As for karma: throughout immeasurable eons, bad actions have been brought to completion, like bearing debts and liabilities—how could they allow you to cultivate the path and attain escape? Therefore bad karma rises precipitously, destroying the contemplating mind and preventing wholesome phenomena from being established. It is like a river being calm and quiet so that one does not notice the waves, but when a violent wind suddenly arrives, the waves are like connecting mountains. If one casts aside the sail and rudder, destruction occurs in an instant; if with single-mindedness one sets the bow and stern straight, the boat can escape.

8.17

As for Māra: if one performs the actions of Māra, one is his subject, and therefore he does not disturb one. But if one practices the path to escape the realm, leaving this place and going to that, his ten armies will capture and seize one; therefore, delusions that are deep and sharp suddenly arrive. It is like the water of the great ocean: although there is no wind or current, when a makara swallows water, myriad things rush toward it and cannot be resisted by force; only by mindfully reciting the Buddha's name can one escape. If illustrated by fire: shaking is like habit, fanning by the wind is like karma, and throwing on oil is like Māra. Māra and karma are explained below; contemplating habit-activated defilements is what is contemplated now.

8.18

Third, the differences in methods of cure: the cures in the Hīnayāna are fivefold: direct, transferred, non-transferred, combined, and complete. These five together cure the four divisions of defilements. The obstacles to the path that arise are as described below under the realm of karma (and so on).

8.19

As for the direct cure: one division of defilement has three kinds, combining to make twelve; for these there are also twelve [cures], like setting up battle formations against an enemy; this is called the 'direct cure'.

8.20

As for the transferred cure: for example, impurity is the direct cure for greed and desire, yet it may not be suitable; if one ought to attain release through the contemplation of purity, one transfers to cultivating the mind of loving-kindness, contemplating peaceful happiness through pure phenomena—how could one add defilement and degradation? This is called the 'transferred cure'. If an angry person is taught impurity, a deluded person is taught reflection on the finite and infinite, or an agitated and distracted person is taught to use wisdom to discriminate: these are cases where the illness is not transferred but the cure is transferred; all are called 'transferred cures'. If both medicine and illness are transferred, it is also called a 'transferred cure', and is also a 'direct cure'.

8.21

As for the non-transferred cure: although the illness may transfer, the cure never transfers. It is suitable to cultivate this Dharma, so one cures it only with this, curing the illness whether it transfers or not; hence it is called the 'non-transferred cure'.

8.22

As for the combined cure: the illness is combined, so the medicine is also combined. For example, if greed and desire are combined with anger, impurity must be accompanied by loving-kindness; when the illness combines one or two, the medicine also combines one or two; this is called the 'combined cure'.

8.23

As for the complete cure: one completely uses the above methods together to cure a single illness. This is called the Hīnayāna first using the five cures and later using the wisdom of the truths, whereupon one can enter the true.

8.24

In explaining cures in the Mahāyāna, they are neither direct nor combined, etc.; it is called the 'cure of supreme truth'. It is like the agada medicine that can cure myriad diseases. The Hīnayāna mostly uses the three siddhāntas as cures; the Mahāyāna mostly uses the supreme truth siddhānta as cure. Within emptiness and non-arising, what is defilement? What is that which cures? When defilement does not even exist, what thing could be transferred? Since there is nothing to transfer, it is also neither combined nor complete; it simply uses the single prescription of non-arising to cure everything universally. This is extremely brief; one must grasp the meaning well.

8.25

Fourth, practicing calming and contemplation also comprises ten points. First, discerning the conceivable realm: when a single thought of desire arises, it is extremely subtle at first; if not immediately stopped, it gradually increases and grows; for the sake of desire, greed leads to lawlessness, up to the four grave offences and the five heinous crimes: this is called 'defilement giving birth to the hell realm'. When, due to the causes and conditions of desire, one has no shame or remorse, acts brazenly and aggressively, no longer possesses propriety and righteousness, and loses human character: this is called 'greed and desire giving birth to the animal realm'. Furthermore, when, due to the causes and conditions of desire, one is stingy and protective, and also begrudges others' households: this is called 'greed and desire giving birth to the hungry ghost realm'. When, due to the causes and conditions of desire, one gives rise to jealousy, suspicion, and defensive rivalry, constantly wishing to surpass others and using a hundred schemes to poison and entrap them so that they fall and lose: this is called 'greed and desire giving birth to the asura realm'. Furthermore, when, due to the causes and conditions of desire, one deeply loves present pleasures, marries with propriety, always maintains moderation, conforms to benevolence and righteousness, and upholds the five precepts for the sake of future desires and pleasures: this is called 'greed and desire giving birth to the human realm'. Furthermore, when desire arises, one disdains human desire as coarse, longs for divine desires, diligently cultivates the ten wholesome deeds, and restrains oneself until it becomes so pure and mature that desire spontaneously does not arise: this is contemplating greed and desire giving birth to the six desire-heaven realms. Furthermore, contemplating that discarding, reproaching, and purifying the mind of desire can arouse dhyāna concentration: this is the form heaven and formless heaven realms. Furthermore, contemplating that desire is accumulation, and accumulation brings about suffering, so that reviling this suffering and accumulation, one cultivates the essentials of liberation: this is the śrāvaka realm. If one contemplates that desire is ignorance (avidyā), and because of the desire of ignorance one generates karmic formations, revolving endlessly; if one stops desire, ignorance, karmic formations, and so forth are all stopped: this is the pratyekabuddha realm. If one contemplates desire as an obstruction, and arouses loving-kindness and compassion, practices giving, fears impermanence, and so on, even contemplating that desire is folly: this is the six pāramitās realm. If one contemplates that desire originally does not arise, now also does not abide, and will not cease, so that desire is itself emptiness, and emptiness is itself nirvāṇa: this is the realm of the shared teaching. Furthermore, contemplating that the mind of desire has immeasurable characteristics, and since accumulation is not single, suffering is also immeasurable, knowing that faculties, desires, and natures all derive from the mind of desire, distinguishing them completely: this is the realm of the distinctive teaching. The other three divisions of defilement giving birth to all phenomena are also like this. Successively giving birth to all phenomena is called the 'conceivable realm'.

8.26

As for the inconceivable realm: as the Wuxing jing says, "Lust is itself the path; anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." Although these four components are themselves the path, one must not follow them; if one follows them, they lead one toward the evil destinies. Nor must one extinguish them; if one extinguishes them, that becomes excessive pride (abhimāna). "Without severing delusion and affection, arising all clarities and releases" is truly called the path. [One] neither abides in subduing nor abides in non-subduing. Abiding in non-subduing is the mark of a foolish person; abiding in subduing is the Dharma of the śrāvakas. Why is this? Ordinary beings, defiled by lust, comply with the four components; samsāra heavily accumulates, fierce and difficult to tame, hence it is called "unsubdued." Those of the two vehicles fear samsāra as if pursued by an enemy and swiftly exit the triple world. The arhat is called "unsubdued": the afflictions of the triple world are exhausted, with no afflictions left to subdue; such being unsubdued is called "subdued." Scorch-seeded and not growing, their faculties are ruined and useless. Bodhisattvas are not like this: they are courageous regarding samsāra, yet do not relish nirvāṇa. Courageous regarding samsāra, they take birth where there is no birth, unsoiled by the dharmas of birth, like a lotus in the mud, or a physician treating illness. Not relishing nirvāṇa, knowing that emptiness is not [merely] empty, they are not bound by the realization of the dharma of emptiness, like a bird flying in the sky without abiding in the sky. Entering nirvāṇa without severing afflictions, purifying the faculties without cutting off the five desires—this is the meaning of neither abiding in subduing nor abiding in non-subduing.

8.27

Now, foolish people of the final age hear that the mango fruit is sweet and palatable, and immediately crush its pit; tasting it, it is extremely bitter. The fruit seed and the sweet flavour are entirely lost. Because they lack wisdom, their carving of the pit is excessive; it is just like this. Hearing "neither subduing nor non-subduing, nor does it obstruct subduing nor obstruct non-subduing," because of non-obstruction it is called the "unobstructed path"; and because of non-obstruction, they blatantly engage in lewdness and openly practice illegality without a shred of shame, no different from beasts. This is consuming salt to excess, becoming sick with thirst from the saltiness. A sūtra says: "If one greedily clings to the unobstructed Dharma, such a person is far from the Buddha, as distant as heaven and earth." The Great Sūtra says: "Saying 'I cultivate the signless' is precisely not cultivating the signless." This person practices non-paths hoping to penetrate the Buddha-path, but on the contrary blocks himself and becomes identical to the common and base. This is abiding in the unsubdued, not non-abiding. Furthermore, there are practitioners who, hearing "neither abide in subduing nor abide in non-subduing," fear the two extremes, intensely vie and hold themselves back, and wish to cultivate the wisdom of the middle to sever and destroy the two extremes. Such a person cannot take lust as itself the path; only after severing lust does he then say it is the path. This is an attitude of abiding in subduing, not non-abiding. The northern region possesses both of these errors.

8.28

Moreover, beginners studying the contemplation of the middle sever lust, but unable to obtain benefit, give rein to their minds and practice unsubdued matters. At first, doing it once, they gain a slight, shallow benefit. From then on, they practice it constantly without ceasing, yet obtain no further benefit, continuing the practice without reform. Using their former benefit, they convert others to practice it, and further cite sūtras as proof. The disciples who receive this conversion merely crave sense pleasures, with not the slightest benefit of the path. Crudely plunging into indulgence, it eventually became a custom, defiling and humiliating the precepts, and insulting and polluting the Three Jewels. The overthrow and eradication of the Buddha-dharma by the Zhou dynasty all came from this. This is abiding in non-subduing and abiding in subduing; what has it to do with neither abiding in subduing nor in non-subduing? This is called great obstruction; what has it to do with non-obstruction? This is increasing non-paths; what has it to do with the Buddha-path? Such subduing and non-subduing are both called unsubdued. Why is this? They are all ordinary feelings, not the practice of the worthy and noble.

8.29

Now it is said: neither abiding in subduing, nor abiding in non-subduing, nor abiding in neither subduing nor non-subduing, nor abiding in both subduing and non-subduing; also abiding in subduing, also abiding in non-subduing, also abiding in neither subduing nor non-subduing, also abiding in both subduing and non-subduing. Why is this? Because afflictions are identical to emptiness, one does not abide in non-subduing; because afflictions are identical to the provisional, one does not abide in subduing; because afflictions are identical to the middle, one does not abide in both subduing and non-subduing; because of dually illuminating afflictions, one does not abide in neither subduing nor non-subduing. Although not abiding in subduing, non-subduing, and so forth, one truly abides in subduing, non-subduing, and so forth; although truly abiding in subduing, non-subduing, and so forth, one truly does not abide in subduing, non-subduing, and so forth. Why is this? Because one does not bias contemplation toward a single phrase; a single phrase is precisely all phrases. Because all dharmas incline toward lust, lust is the gathering place of all dharmas. Apply this meaning across all phrases, namely: conceptualizing lust as existent is called abiding in non-subduing; conceptualizing it as non-existent is abiding in subduing. These and other such points may be freely explained, and so forth.

8.30

Penetrating and realizing in this manner is called the "unobstructed path": "All unobstructed people transcend birth and death by the single path." How do they transcend? Sometimes, penetrating and realizing that lust is ultimately pure, free of encumbrance and undefiled like empty space, they suddenly transcend birth and death; this is called "abiding in subduing and gaining benefit." Or at times, giving free rein to the mind, they contemplate the root and branch causes and conditions of this lust—how many kinds are illnesses, and how many kinds are medicines? Just as Vasumitrā entered the limit of detachment to liberate sentient beings, when cultivating this contemplation, they suddenly transcend birth and death; this is called "abiding in non-subduing and gaining benefit." Or at times, because both are negated, they gain benefit; or at times, by contemplating both, they gain benefit. In this way, skillfully adapting to when one should abide and when one should not abide, both oneself and others benefit, with nothing diminished from the bodhisattva's path, deliberating through the four siddhāntas.

8.31

Just as Xigen expounded the skillful method of salvation to the householders, and they all attained the forbearance of non-arising, while the bhikṣu Shengyi practiced unskillful methods of salvation and attained nothing. Later, traveling through villages, he heard that lust is itself the path and became angry with Xigen: "Why do you preach dharmas that obstruct the path to others?" Before his banishment succeeded, Xigen spoke verses for him, and [Shengyi] immediately sank into the earth. The bodhisattva knew he would not believe and would fall into hell, yet forcibly preached to make a cause for future lifetimes. Skillfully contemplating the siddhāntas—whether for oneself or others, whether near or far—abiding in subduing, non-subduing, and so forth, all will be without error; not abiding in subduing, non-subduing, and so forth, will also all be without error. If one does not grasp the meaning of the four siddhāntas, whether abiding or not abiding, one weaves one's own net of craving, gives rise to ridicule and arrogance in others, and obstructs oneself and others; it is not non-obstruction.

8.32

If in a single thought-moment an afflicted mind arises, it is complete with the ten realms and hundred dharmas without mutually obstructing one another. Though many, they do not exist; though one, it is not non-existent. The many do not accumulate; the one does not disperse. The many are not different; the one is not identical. The many are precisely the one; the one is precisely the many. A sūtra says: "The shadow of a tree in darkness cannot be seen because of darkness, but the heavenly eye can see it." This is light within darkness. The obstacle of knowledge is extremely blind and dark; this is darkness within light. It is also like the initial lamp coexisting with darkness. In this way, light and darkness do not obstruct each other, nor do they destroy each other. Why is this? As seen directly in the world, when a lamp is lit inside a room, one does not know where the darkness has gone; if the lamp is extinguished, the darkness returns. Its coming has no source; its going leaves no footprints. Darkness being like this, light is also like this. Seeking darkness, there is no darkness, so the light destroys nothing; seeking light, there is no light, so the darkness covers nothing. Although there is neither light nor darkness, destroying and covering are distinctly evident. Neither receiving, nor clinging, nor conceiving, nor discriminating: what newly arises is called "not receiving"; what previously arose is called "not clinging"; not grasping internally is called "not conceiving"; not grasping externally is called "not discriminating." The wondrous wisdom is brilliant. For this reason, it is called "inconceivable," "not mutually obstructing," and "not mutually eliminating." If the lamp of worldly wisdom is extinguished, the darkness of delusion returns. If the light of the middle-way wisdom is constantly abiding and unmoving, like a divine jewel constantly illuminating, darkness does not come. Contemplating the darkness of afflictions as identical to the light of great wisdom, revealing the Buddha's bodhi, delusions do not come. This may be known by analogy with the previous entry into the aggregates.

8.33

When contemplating in this way, one retrospectively laments one's own errors and extends broad pity to sentient beings. Why is this? The principle is neither light nor darkness; yet because of delusion, the darkness of suffering and accumulation arises; and because of understanding remedial dharmas, the light of the path and cessation exists. Compassion (karuṇā) is based on darkness; loving-kindness (maitrī) is based on light; the mind of the great vow arises together with the realm.

8.34

To fulfill the vow, one must establish essential practices; among essentials of practice, nothing comes before calming and contemplation. Realizing that the four components of afflictions are themselves empty is called "calming that realizes the true, entering the contemplation of emptiness." Contemplating the medicines, illnesses, and other dharmas of afflictions is called "calming that accords with conditions, entering the contemplation of the provisional." Contemplating that afflictions are identical to the true reality is called "calming that ceases the two extremes, entering the contemplation of the middle way." Skillfully settling the mind and cultivating these three calmings and three contemplations accomplishes the three eyes and three wisdoms in a single mind.

8.35

If the eyes and wisdom have not yet opened, one destroys obstacles comprehensively: contemplating that the four components of afflictions are, in thought-moment after thought-moment, the three provisionalities, and are neither self, other, combined, nor distinct, neither simple, compound, nor complete, delusions of view and thought do not arise; knowing the illness and recognizing the medicine, ignorance does not arise; being neither true nor conditioned, avidyā does not arise. This destroys comprehensively, horizontally and vertically.

8.36

Turning and fabricating suffering and accumulation within what is identical to emptiness is called "knowing the blockage"; penetrating suffering and accumulation as identical to emptiness is called "knowing the passage." Turning and fabricating medicines of dharmas into illnesses is called "knowing the blockage"; being able to know the medicine in various illnesses is called "knowing the passage." Turning dharmatā into avidyā is called "blockage"; transforming avidyā into light is called "passage."

8.37

Furthermore, contemplating afflictions, one cultivates the aids to the path: when the mind of the four components arises, it defiles the five aggregates; one aggregate comprises immeasurable aggregates, and sensation, conception, volition, and consciousness are also immeasurable. The aggregates being identical to emptiness, ordinary beings' inversions are shattered, and the small withered tree is accomplished; the aggregates being identical to the provisional, the two vehicles' inversions are shattered, and the great flourishing tree is accomplished; the aggregates being identical to the middle, setting aside the teachings of withered and flourishing, the two extremes are extinguished, and one enters great nirvāṇa. This extends to opening the three liberations and entering the cool pool.

8.38

If obstacles and hindrances are heavy, one should cultivate the auxiliary path. Once understanding and delusion contend with each other, one must seek reinforcement. When external lust arises, aid it with contemplation of impurity; when internal lust arises, aid it with the liberations (vimokṣa); when internal and external lust arises, aid it with the stations of mastery (abhibhvāyatana); when anger resisting dharmas arises, aid it with loving-kindness toward sentient beings; when anger according with dharmas arises, aid it with loving-kindness conditioned on dharmas; when anger born of conceptual proliferation arises, aid it with unconditioned loving-kindness; when conceptualizations of annihilation or permanence arise, aid them with the causes and conditions of the three periods of time; when conceptualizations of self and person arise, aid them with the causes and conditions of the two periods of time; when conceptualizations of inherent reality arise, aid them with the causes and conditions of a single thought-moment; when clear and sharp discursive thought arises, aid it with counting the breaths; when dull and drowsy discursive thought arises, aid it with contemplating the breaths; when discursive thought that is half-dull and half-clear arises, aid it with following the breaths. Because the auxiliary path is strong, it can open the gate of nirvāṇa.

8.39

Before it opens, if one attains some kind of understanding mind or some kind of meditation, one must deliberate carefully. Do not mistakenly take grass, trees, tiles, and rubble to be lapis lazuli gems. If one claims that this is it, which affliction has been eliminated? Delusions of view? Delusions of thought? Dust and sand? Avidyā? Having none of the stages at all, yet erroneously asserting that this is it, is like the squeaking of a rat. If one speaks of emptiness of emptiness, it is like the sky of a sky bird. Not knowing the sequential stages, and having no correspondence at all with the stages of contemplative practice or resemblance, yet presumptuously usurping higher stages—this is why monstrous errors arise.

8.40

If internal or external obstacles arise, one should patiently endure them well. If endurance does not overcome them, it will ruin the bodhisattva; if one patiently endures without wavering, the sattva can be perfected, and one will directly obtain the reward of resemblance-path meditation and wisdom.

8.41

When one receives this reward, one must not give rise to attachment to the Dharma, for attachment obstructs the true path. If there is no falling from the peak, one is free and unhindered, like the wind moving through the sky; one's rank enters the copper wheel, one destroys the delusions of avidyā, and accomplishes the forbearance of the non-arising of dharmas. One obtains a great carriage, high and broad, with attendants escorting it. Riding this jeweled vehicle, one proceeds directly to the bodhimaṇḍa. This is called the four parts of defilements being fully endowed with all buddhadharmas; it is also called 'practicing non-paths and penetrating the Buddha-path'; it is also called 'defilements are bodhi'; it is also called 'entering nirvāṇa without severing defilements.'

8.42

Expounded extensively, there are thirty-six propositions. One must first establish the four propositions, namely: not severing defilements and not entering nirvāṇa; severing defilements and entering nirvāṇa; both severing and not severing, and both entering and not entering; neither severing nor not severing, and neither entering nor not entering. The first proposition refers to ordinary beings; the next refers to those beyond training; the third refers to those in training; the fourth refers to the fact that the principle is so. These are the fundamental four propositions.

8.43

Each proposition opens into four. The four of the first proposition are: not severing and not entering; severing and not entering; both severing and not severing, and not entering; neither severing nor not severing, and not entering. The first refers to ordinary beings who give rise to evil; the second refers to tīrthikas who attain dhyāna; the third refers to tīrthikas who attain dhyāna and give rise to views; the fourth refers to neutral persons. The four of the second proposition are: severing and entering; not severing and entering; both severing and not severing, and entering; neither severing nor not severing, and entering. The first refers to those beyond training through analyzing dharmas; the second refers to those beyond training through embodying dharmas; the third refers to practitioners in training of both analysis and embodiment; the last refers to the principle of true nature being dark and merged [with reality], which is itself entering. The third set of four propositions is: both severing and not severing, and both entering and not entering; severing, and both entering and not entering; not severing, and both entering and not entering; neither severing nor not severing, and both entering and not entering. The first refers to practitioners in training of both analysis and embodiment; the second refers to practitioners in training through analyzing dharmas; the third refers to practitioners in training through embodying dharmas; the fourth refers to the true principle common to both those in training and those beyond training. The fourth set of four propositions is: neither severing nor not severing, and neither entering nor not entering; severing, and neither entering nor not entering; not severing, and neither entering nor not entering; both severing and not severing, and neither entering nor not entering. The first refers to the equal principle of ordinary beings and sages; the second refers to the noble principle of analyzing dharmas; the third refers to the noble principle of embodying dharmas; the fourth refers to the principle of practitioners in training of both analysis and embodiment. These sixteen propositions are explained, which together with the fundamental four propositions make twenty propositions on entering nirvāṇa.

8.44

Furthermore, there are sixteen propositions on emerging from nirvāṇa. The initial fundamental four propositions are: not severing defilements and not emerging from nirvāṇa; severing defilements and emerging from nirvāṇa; both severing and not severing defilements, and both emerging and not emerging; neither severing nor not severing, and neither emerging nor not emerging. Each and every proposition has four propositions.

8.45

The first four propositions are: not severing defilements and not emerging from nirvāṇa; not severing defilements and emerging from nirvāṇa; not severing defilements, and both emerging and not emerging; not severing defilements, and neither emerging nor not emerging. The first refers to the two vehicles of embodying dharmas; the second refers to bodhisattvas who embody dharmas and emerge into the provisional; the third refers to bodhisattvas who embody dharmas and are both in emptiness and the provisional; the fourth refers to the true principle of embodying dharmas.

8.46

The second four propositions are: severing defilements and emerging; severing defilements and not emerging; severing defilements, and both emerging and not emerging; severing defilements, and neither emerging nor not emerging. The first refers to those beyond training through analyzing dharmas who assist the Buddha and benefit sentient beings; the second refers to those beyond training through analyzing dharmas who immediately enter cessation; the third refers to practitioners in training through analyzing dharmas who benefit themselves and benefit others; the fourth refers to the true principle.

8.47

The third four propositions are: both severing and not severing, and both emerging and not emerging; both severing and not severing, and emerging; both severing and not severing, and not emerging; both severing and not severing, and neither emerging nor not emerging. The first proposition refers to bodhisattvas who combine analysis and embodiment to enter emptiness; the second proposition refers to bodhisattvas who combine analysis and embodiment to emerge into the provisional; the third proposition refers to the two vehicles combining analysis and embodiment; the fourth proposition refers to the principle of embodying dharmas and merging with the true.

8.48

The fourth four propositions are: neither severing nor not severing, and neither emerging nor not emerging; neither severing nor not severing, and emerging; neither severing nor not severing, and not emerging; neither severing nor not severing, and both emerging and not emerging. The first proposition refers to embodying the principle; the second proposition refers to bodhisattvas who embody dharmas and emerge into the provisional; the third proposition refers to the two vehicles of embodying dharmas; the fourth proposition refers to bodhisattvas who embody dharmas and enter emptiness.

8.49

If one separately establishes the two sets of fundamental eight propositions for emerging and entering, there are then forty propositions. If one combines the fundamental ones into four propositions, there are then thirty-six propositions.

8.50

Question: Are the thirty-six [propositions] limited to the Tripiṭaka and the shared [teachings], or can they also be applied to the distinctive and perfect [teachings]?

8.51

Answer: The import of embodying dharmas leaves nothing unencompassed. If one were to explain them separately, one would further differentiate them according to the four gates of the distinctive and perfect [teachings]. The fundamental four propositions are: not severing and not entering is the emptiness gate; severing and entering is the existence gate; both severing and not severing, and both entering and not entering is the gate of both emptiness and existence; neither severing nor not severing, and neither entering nor not entering is the gate of neither emptiness nor existence. In each and every gate there are again four: not severing and not entering is the mundane siddhānta; not severing and entering is the individual person siddhānta; not severing, and both entering and not entering is the therapeutic siddhānta; not severing, and neither entering nor not entering is the ultimate truth siddhānta. Furthermore, within a single gate one again makes four gates, namely: not severing and not entering refers to the emptiness gate; not severing and entering refers to the existence gate; not severing, and both entering and not entering refers to the gate of both emptiness and existence; not severing, and neither entering nor not entering refers to the gate of neither emptiness nor existence. Since this single gate can be understood, the other three gates can each be differentiated and understood by analogy. Since entering nirvāṇa based on the four gates is like this, what about the sixteen gates of emerging from nirvāṇa? They are: not severing and not emerging; not severing and emerging; not severing, and both emerging and not emerging; not severing, and neither emerging nor not emerging. The first refers to the emptiness gate; the second refers to the existence gate; the third refers to the gate of both emptiness and existence; the fourth refers to the gate of neither emptiness nor existence. The four propositions of one gate are like this; the other three gates can be understood. Thirty-six and forty can be known in accordance with the preceding. This, then, comprehensively encompasses the imports of the small and the great, and of analysis and embodiment. If one grasps this import, all dharmas should likewise be understood by analogy.

8.52

Question: If, contemplating according to the Dharma, the Buddha, nirvāṇa, and prajñā are of one single characteristic among the three, and since thirty-six propositions have been explained for nirvāṇa, what about prajñā?

8.53

Answer: If nirvāṇa is identical to prajñā, why wait to ask further? Now I shall explain it again: all dharmas arise, prajñā arises; all dharmas do not arise, prajñā does not arise; all dharmas both arise and do not arise, prajñā both arises and does not arise; all dharmas neither arise nor do not arise, prajñā neither arises nor does not arise. These are the fundamental four propositions.

8.54

The first proposition further opens into four: all dharmas arise, prajñā arises; all dharmas arise, prajñā does not arise; all dharmas arise, prajñā both arises and does not arise; all dharmas arise, prajñā neither arises nor does not arise. The first proposition refers to the conventional realm giving rise to the prajñā of the knowledge of the aspects of the path; the second refers to the conventional realm giving rise to the prajñā of the knowledge of all; the third proposition refers to the conventional realm giving rise to both prajñās; the fourth refers to the conventional realm giving rise to the prajñā of sarvākārajñatā.

8.55

The second four propositions are: all dharmas do not arise, prajñā does not arise; all dharmas do not arise, prajñā arises; all dharmas do not arise, prajñā both arises and does not arise; all dharmas do not arise, prajñā neither arises nor does not arise. The first proposition refers to the true realm giving rise to the prajñā of the knowledge of all; the second proposition refers to the true realm giving rise to the prajñā of the knowledge of the aspects of the path; the third proposition refers to the true realm giving rise to both prajñās; the fourth proposition refers to the true realm giving rise to the prajñā of the knowledge of the middle way.

8.56

The third four propositions are: all dharmas both arise and do not arise, prajñā both arises and does not arise; all dharmas both arise and do not arise, prajñā arises; all dharmas both arise and do not arise, prajñā does not arise; all dharmas both arise and do not arise, prajñā neither arises nor does not arise. The first proposition is that the two realms jointly give rise to two knowledges; the second refers to the two realms jointly giving rise to conventional knowledge; the third refers to the two realms jointly giving rise to true knowledge; the fourth refers to the two realms jointly giving rise to middle knowledge.

8.57

The fourth four propositions are: all dharmas neither arise nor do not arise, prajñā neither arises nor does not arise; all dharmas neither arise nor do not arise, prajñā arises; all dharmas neither arise nor do not arise, prajñā does not arise; all dharmas neither arise nor do not arise, prajñā both arises and does not arise. The first refers to the middle realm giving rise to middle knowledge; the second refers to the middle realm giving rise to conventional knowledge; the third refers to the middle realm giving rise to true knowledge; the fourth refers to the middle realm jointly giving rise to two knowledges. The sixteen propositions have already been explained.

8.58

Next, explain: prajñā arises, all dharmas arise; prajñā arises, all dharmas do not arise; prajñā arises, all dharmas both arise and do not arise; prajñā arises, all dharmas neither arise nor do not arise. The first refers to path knowledge illuminating the conventional realm; the second refers to path knowledge illuminating the true realm; the third refers to path knowledge illuminating both realms; the fourth refers to path knowledge illuminating the middle realm. Next, explain: prajñā does not arise, all dharmas do not arise; prajñā does not arise, all dharmas arise; prajñā does not arise, all dharmas both arise and do not arise; prajñā does not arise, all dharmas neither arise nor do not arise. This explains the meaning of true knowledge illuminating the various realms, which can be known in accordance with the preceding. Next, explain that prajñā both arising and not arising opens into four propositions; this explains the true knowledge of the aspects of the path illuminating the four realms, and so forth. Next, explain that for prajñā neither arising nor not arising, knowledge of the middle way illuminating the four realms can be known, and so forth. These are sixteen, which together with the fundamental make thirty-six propositions.

8.59

Question: What about the dharmakāya?

8.60

Answer: Since prajñā is identical to the dharmakāya, why wait to ask further? If one wishes to differentiate it, it can be understood by meaning, without burdening the text. Furthermore, the four bodies—dharmakāya, sambhogakāya, nirmāṇakāya, and transformation body—are the foundation. From each and every body, four bodies arise: from the dharmakāya, the sambhogakāya arises, the nirmāṇakāya arises, the transformation body arises, and all three are fully given rise to; the other bodies are likewise. These are sixteen bodies. Furthermore, entering from four bodies into one body, each and every body is likewise, making another sixteen. Together with the preceding fundamental ones, these are thirty-six bodies. Each and every body is the dharmadhātu, hence they can all arise, and hence they can all enter, and so forth.

8.61

3. Contemplating the Realm of Sickness and Affliction: Having a physical body is itself sickness. The four serpents differ in nature, and water and fire oppose each other. Owls and horn-owls nest together; pythons and rats share the same hole. A vessel of poison, a heavy burden, a thicket of all sufferings. Like four nations bordering each other, mutually invading and destroying; when their strength is equal, there is temporary harmony, but seizing vulnerability, they swallow each other up. Whether the four great elements are in balance or disorder can be understood from this analogy. The formula of greeting among the buddhas says, 'Are you with little sickness and little affliction?' The Buddha conformed to human norms: since humans have sickness, expeditiously [his body] could not lack it, but it was merely called 'little.'

8.62

Sickness has two meanings: first, real sickness in the causal stage; second, provisional sickness on the fruition stage.

8.63

As when [Vimalakīrti] reclined in Vaiśālī, using sickness as a pretext to initiate teachings, taking the physical illness of his body to instruct ordinary people, reproving the small and praising the great, and together with Mañjuśrī extensively elucidating the three kinds of subduing regarding causal sickness, and extensively elucidating the four kinds of consolation regarding fruition sickness. Furthermore, the Tathāgata's lodging in extinction to speak of permanence, and speaking of strength on the occasion of sickness, were all skillful means of entering the Dharma-gate of sickness to draw in all sickness and afflictions. Such provisional sickness is not what is contemplated at present.

8.64

What is contemplated at present is the karmically retributional physical body. When the four serpents act, they cause the cessation of practicing the noble path; yet if one can contemplate them, it brings all the more benefit to one's mental application. Those of superior wisdom and sharp faculties who understand the prior calm endurance will penetrate the realm of sickness without needing repeated explanation. For those who do not understand, I now differentiate it again. Just as felling a great tree takes ten thousand axe blows to fall, or carving a huge rock takes a hundred million strikes to pierce through, therefore it is explained again.

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摩訶止觀 — Classical Chinese