摩訶止觀 9

English (machine translation) 9

Language: English

9.1

Spoken by the Great Master Zhizhe of Tiantai under the Sui

Sixth, Contemplating the Realm of Dhyāna-Concentration: Chronic illness and traveling far are obstacles to dhyāna-concentration. The Lokasthiti-abhidharma says: 'Much disputation and reproof, and managing many affairs, are also obstacles to dhyāna-concentration; furthermore, much chanting and reciting is also an obstacle to dhyāna-concentration.' The Mañjuśrīparipṛcchā-bodhi-sūtra says: 'Dhyāna-concentration has thirty-six defilements.' Defilements are obstacles.

9.4

If one gains entry into the realms above and reaches the cool pool, having entered the stream, then one does not need to contemplate the realm of dhyāna. If māra affairs have passed but true illumination has not yet arisen, and although there is no separate cultivation, because of general cultivation past habits are triggered and various dhyānas appear in confusion, one should set aside māra affairs and contemplate the various dhyānas. Why is this? Dhyāna pleasure is sweet and wonderful; one easily gives rise to savoring attachment, and greasy defilements increase daily. If one considers it to be the path, one falls into overweening pride; if one scolds and abandons it, one completely loses the expedients. Such faults cannot be fully recorded. Although one avoids māra's harm, one is instead bound by concentration; like avoiding fire and falling into water, this brings no benefit to samādhi. For this reason, one must contemplate the realm of dhyāna. However, the factors of dhyāna and various concentrations are powerful in assisting the path, and both Mahāyāna and Hīnayāna sūtras praise them together. The four dhyānas and eight concentrations are explained in detail in the Abhidharma and the Tattvasiddhi; the nine dhyānas of intrinsic nature are very clear in the Bodhisattvabhūmi and the Daśabhūmika. Now I shall also briefly indicate their marks of arising, roughly divided into four points: first, explaining expansion and contraction; second, causes and conditions of arising; third, explaining the marks of arising; fourth, cultivating calming and contemplation.

9.5

First, regarding explaining expansion and contraction: the gates of dhyāna are immeasurable, but provisionally we summarize them as ten gates: 1. the fundamental four dhyānas; 2. the sixteen superior excellences; 3. total brightness; 4. the nine contemplations of decay; 5. the eight liberations; 6. the great impurity; 7. loving-kindness; 8. causes and conditions; 9. mindfulness of the Buddha; 10. supernatural powers.

9.6

How are these ten gates the same as or different from the five gates and fifteen gates? There is only the difference of expansion and contraction. Expanding the five into ten: expanding breath counting brings forth the superior excellences and total brightness; expanding impurity brings forth the liberations and the great impurity; loving-kindness and causes and conditions keep to the original; the gate of mindfulness of the Buddha is named dhātu-upāya in the Abhidharma and called mindfulness of the Buddha in the Dhyāna-sūtra, and this also keeps to the original; supernatural powers arise on the basis of the nine dhyānas, not relying exclusively on a single dharma. Combining the fifteen gates into ten: breath counting and impurity each have three, which are not combined. Loving-kindness has three, but is combined into one, namely loving-kindness toward sentient beings. Dropping the two names is because dhyāna is an sequential phenomenal dharma for entering; conditions of dharmas is contemplation entering the principle for the two vehicles, and unconditioned is contemplation entering the principle for the Mahāyāna; dropping the principle and removing the two, only the phenomenal remains as one. If expanded, they are subsumed under the two realms of the two vehicles and bodhisattvas. Causes and conditions also has three gates: the transmigration through the three times is coarse, while retribution and a single thought-moment explain the meaning subtly; being subtle, they align with the principle, and being coarse, they belong to phenomena; now dropping the subtle and preserving the coarse, it is called only the gate of the three times. Mindfulness of the Buddha also has three, but here takes only mindfulness of the response Buddha. Supernatural powers takes only the five supernatural powers. If one takes only five gates, some things are omitted; if one takes fifteen, the meaning is conflated with the principle; therefore, the principle is eliminated and phenomena expanded. Although expansion and contraction differ, each has its purpose.

9.7

Next, explaining tainted and untainted: If judged according to the Abhidharma, these ten dhyānas are all called tainted; cultivated by wisdom focused on the truths, they are called untainted dhyāna. Otherwise, cultivated merely with a focus on phenomena, they are called tainted dhyāna. The Tattvasiddhi is also like this: the fundamental and others are tainted; cultivated with an empty and signless mind, they are called untainted.

9.8

Now our view differs slightly from theirs: the substantive marks of these ten dhyānas are tainted; they are generally phenomenal dhyānas. If cucumber can serve as a cause and condition for febrile disease, a slight distinction should be made.

9.9

The four dhyānas exist originally in the mundane world and are shared by ordinary people and tīrthikas; one who exclusively cultivates them gives rise only to the tainted. In self-cultivation, they are the twelve gates; in transforming others, one praises the Dharma and praises the practitioner. When the Great Sūtra says, 'What is called forty-eight years,' this is precisely what it means.

9.10

Regarding the sixteen superior excellences and total brightness: when a Buddha does not appear in the world, sharp-rooted ordinary people also cultivate these dhyānas, yet do not generate the untainted; if the Tathāgata expounds them, they also generate the untainted. Compared to the other dhyānas, although their power is weak, they are notably superior to the fundamental [dhyānas]. For this reason, they are called 'both tainted and untainted.'

9.11

The nine contemplations of decay and similar practices are supramundane guest dharmas. Although they are phenomenal dharmas, they can prevent the faults of desire; without waiting for the wisdom of the truths, they can give rise to the taintless. For example, for the five hundred arhats headed by Kaṭhina, each was spoken the four truths seven times without attaining realization of the Path; yet when the Buddha preached impurity, they immediately gave rise to the taintless. Because the power of revulsion is strong, they are judged as belonging to the taintless. If one says they are not taintless, they should not be called holy precept, concentration, and wisdom. The word 'holy' means correct; could correctness be surpassed by anything other than the taintless? The Mahāparinirvāṇa Sūtra says: 'The holy conduct is the realm of the buddhas, not known to the two vehicles... When the Buddha preaches this Dharma and the two vehicles practice it accordingly, it is named holy conduct.' Now that the Buddha preaches the holy Dharma and the two vehicles practice it, how could it not be taintless? Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'The fundamental [dhyānas] are the mundane gift of Dharma; impurity and the like are the supramundane gift of Dharma.' Since it says supramundane, how could they not be taintless? It also says: 'The nine contemplations open up impurity; impurity opens up the smṛtyupasthāna of the body; the smṛtyupasthāna of the body opens up the [other] three smṛtyupasthānas; the three smṛtyupasthānas open up the thirty-seven factors [of awakening]; the thirty-seven factors open up nirvāṇa.' How could the initial condition of nirvāṇa not be taintless? If one says phenomenal dhyāna must be tainted, this is like ingesting two minerals, one hot and one cold: although both are phenomenal dhyānas, their taintedness and taintlessness should differ. If what serves as a condition for the taintless is called taintless, then severing views at the sixth stage and severing thought[-delusions] at the seventh stage are also conditions, and should also be taintless. However, severing views and thought at the sixth and seventh stages never employs the fundamental alone; it definitely requires the wisdom of the truths, relying on these positions to arise. Using the fundamental alone is not a condition for the taintless. Impurity and the like are not like this: directly through impurity itself, they can serve as conditions (and so forth). The reason the ten contemplations are not taken up is that the first three see the truths, the middle four cultivate contemplation, and the last three belong to the stage beyond study—all are subsumed under principle; hence they are not taken up. As for not taking up the eight mindfulnesses: some practice the nine contemplations without fear, and they are also already subsumed under the gateway of mindfulness of the Buddha; hence they are not taken up.

9.12

The contemplation of the mind of loving-kindness belongs to both. If loving-kindness arises based on the fundamental, it belongs to the tainted; if loving-kindness arises based on impurity and the like, it belongs to the taintless. Loving-kindness has no stage of its own; its gradation is defined by other stages. Based on the fundamental, it becomes conditioned by sentient beings; based on the [eight] emancipations, it becomes conditioned by dharmas.

9.13

Conditioned arising likewise has no other stage of its own. Mindfulness of the Buddha and the five superknowledges are all defined according to other gradations, just as loving-kindness belongs to both (and so forth).

9.14

Next is the difference in purpose. Question: How do the ten gateways here differ from or agree with those in the Cidi chanmen and the counteractive antidotes?

9.15

Answer: In the Cidi chanmen, it is for completing the dhyāna-pāramitā; the good roots of dhyāna are sharp, so the gateways of dhyāna arise first, and afterwards the good and bad are examined. Here, it is for completing prajñā; the good roots of dhyāna are dull, so one first obstructs afflictions, encounters karma, and confronts māras, and only afterwards does dhyāna arise. In the counteractive antidotes, it is to break obstructions and cultivate the auxiliary paths; here, they arise spontaneously of their own accord, yet still serve as objects of contemplation. Although the gateways of dhyāna are the same, each has its own purpose (and so forth).

9.16

Next, to clarify the differences in depth: The four dhyānas are fundamental, dark realization, and dhyāna of relish; they are shared in common by ordinary beings and sages, and are attained with slight cultivation. The [sixteen] superior excellences possess a little contemplative wisdom, are without relish or dark realization, correspond horizontally to the smṛtyupasthānas, and correspond vertically to the fundamental; therefore relish comes first, followed by purity. The contemplative wisdom of the thorough illumination has deep and subtle realization marks; subtlety follows the general. These three are all fundamental real contemplations, and their power to cure delusions is weak. The nine contemplations are precisely the initial gateway of provisional visualization, serving as the vanguard to subdue desire; therefore they are listed next. The nine contemplations only feel revulsion toward external objects and have not yet disciplined the mind; therefore the eight emancipations come next. Although the emancipations destroy internal and external greed and desire, they do so collectively rather than distinctly, and do not attain mastery amidst conditions; therefore the great impurity is explained next to destroy greed for the dependent and proper [rewards]. Although greed is cured collectively and distinctly, one has not yet cultivated great merit; therefore the mind of loving-kindness comes next. Although one internally cures heavy greed and externally cultivates merit, without entering conditioned arising this is not mundane right view; therefore conditioned arising comes next: cyclic transmigration through the three times is without owner and without self, establishing mundane right view. Although it is mundane right view, it conditions inferior causal persons, and its power of merit is weak; next, one conditions the superior fruit, whose power of merit is vast and great. Although the preceding concentrations have been attained, they do not yet possess functional power to transform with mastery; therefore the superknowledges come next (and so forth).

9.17

Next is the difference in mutual arising: their sequential mutual arising comprises eight kinds in all, which can be understood by analogy with the realm of the aggregates and sensory spheres (and so forth).

9.18

Second, to clarify the causes and conditions for the arising of dhyāna: The Mahāparinirvāṇa Sūtra says: 'All sentient beings possess the dhyāna of relish of the first stage; whether they cultivate it or not, they are bound to attain it.' Looking from near emotional attachment, they do not cultivate it even to the end of kalpas; but tracing it to the distant past, they have once been free from the hindrances. This is like reciting scriptures: if abandoned recently, it is easy to practice; if abandoned long ago, it is difficult to practice. One should know that if in the past there was sequential practice, then sequential arising occurs, up to phenomenal cultivation and phenomenal arising, and so forth. Like the great earth, which fully contains all species: when moistened by the vapor of rain, each sprouts and grows. Their growth also has earlier and later stages, and their bearing of fruit is not simultaneous: plums in the fourth [month], peaches in the seventh, pears in the ninth, and persimmons in the tenth. Although the condition of rain is the same, the ripening of their fruits differs. Past habit is like the seed; calming and contemplation are like the rain; the arising of dhyāna is like the uneven ripening of fruits, which are generally spoken of as eight kinds. This is called 'arising from internal causes and conditions.'

9.19

Furthermore, although there is goodness that ought to arise, it must depend on awe-inspiring spiritual power before it unfolds. Although the earth has seeds, without the sun they will not sprout; the Buddha has neither hatred nor love, and universally benefits according to conditions. If the condition is sequential, the empowerment is sequential, up to phenomenal cultivation conditions bringing phenomenal empowerment. When a great bell is struck at will, whether the sound is loud or small depends on the mallet. The empowerment is always equal; the shallow and deep depend on one's practice. The Mahāprajñāpāramitopadeśa says: 'If lotus flowers in a pond do not receive the sun, they will undoubtedly wither and die; if goodness is not empowered, it sinks and remains unmanifest.' The Jingdu jing says: 'Sentient beings cross over by themselves; the Buddha provides no benefit to them. The Bodhisattva Jingdu said: "If sentient beings do not hear the Buddha's twelve divisions of scripture, how can they cross over?"' The two statements appear contradictory, but together they establish a single meaning. This is called 'arising from external conditions.'

9.20

Third, to clarify the marks of the arising of the various dhyānas: In the case of the pratyutpanna-[samādhi], it also gives rise to the fundamental, but rarely; in constantly sitting [samādhi] and the like, it occurs frequently. For now, let us discuss it in terms of sitting: If the body is upright, the mind collected, and the breath harmonious, and one perceives this mental pathway to be tranquil, clear, and quiet, gently peaceful and stable, gradually entering, with the mind remaining on its object without scattering away, this is called 'coarse abiding.' Following this mind, when it is more gentle and peaceful than before, it is called 'subtle abiding.'

9.21

Before, after, and in between these two states of mind, there must be a dharma that sustains the body. When this dharma arises, the body naturally becomes straight and upright, without fatigue or pain, as if something were assisting the body's strength. If it is an unwholesome sustaining, it arrives urgently with acute pain and departs with looseness and exhausted weariness; this is a coarse and unwholesome sustaining dharma. If it is a wholesome sustaining dharma, it sustains coarse and subtle abiding without the faults of looseness or urgency. After one or two hours, or one or two days, or one or two months, one gradually perceives it to become deep and subtle; suddenly, a fraction of opening illumination occurs in the ground of the mind, the body becomes like a cloud or a shadow, brightly pure, corresponding with the concentration dharma; sustaining the mind without movement, the chest is purified and relieved, refreshingly cool and clear. Thereupon it becomes empty and pure, yet one still perceives the marks of body and mind, and does not yet possess the virtues of the branches and factors; this is called 'desire-realm concentration.'

9.22

The Tattvasiddhi-śāstra calls this 'the mind corresponding to the ten wholesome actions'; flickering and flashing, it should not be dwelled in for long. Here we say that desire-realm concentration is fragile and unsolid, hence called flickering, not that the concentration is like a lamp flame. It is also called 'lightning flash.' That treatise states: 'Beyond the seven dependencies, is there any other concentration that can give rise to the taintless? Answer: There is desire-realm concentration that can give rise to the taintless; the taintless arises swiftly like a flash of lightning. If it does not give rise to the taintless, its dwelling lasts long.' The Yijiao jing says: 'If one sees a flash of lightning, one briefly attains seeing the Path.' As when Ānanda spurred his mind without arising, yet when he relaxed his mind to take the pillow, he immediately entered the lightning flash; the lightning flash is also the vajra. The vajra is not solitary; based on the desire realm one enters the taintless, and the taintless arises swiftly, likened to a flash of lightning; it is not that desire-realm concentration itself receives this name.

9.23

Dwelling in desire-realm concentration, perhaps for months or years, the concentration dharma sustains the mind without laxity or pain, and not emerging for successive days is also attainable. Following this mind, with a tranquil turn, spacious and open, one no longer sees the head, body, clothing, or bed within desire-realm concentration, like empty space, brightly peaceful and secure. The body is a phenomenal obstacle; phenomenal obstacles hinder the not-yet-arrived [dhyāna]. When the obstacle is gone and the body is empty, the not-yet-arrived can arise; this is called the 'mark of the not-yet-arrived stage.' People without understanding attain this concentration and claim it is the forbearance of the non-arising of dharmas. Since character-obstacles still remain and one has not yet entered the first dhyāna, how could one mistakenly call it non-arising concentration? It is like ashes covering fire; the foolish tread upon it lightly.

9.24

If one follows the Tattvasiddhi-śāstra, there is no future [access] dhyāna, which is why it says: 'When you speak of future dhyāna, is that not simply my desire-realm concentration?' In the Abhidharma, however, it exists. The Venerable Ghoṣaka and the Mahāprajñāpāramitopadeśa present it fully. The Buddha provided both explanations, and the treatise masters each expounded one side. Now, we judge according to the individual: some attain desire-realm concentration and dwell in the not-yet-arrived for months, entering the first dhyāna before long. This is merely called 'desire realm' and not spoken of as 'not-yet-arrived.' Others dwell in the desire realm briefly and remain in the not-yet-arrived for ten-day periods; hence it is called 'not-yet-arrived' and not spoken of as 'desire realm.' Others fully dwell in both dharmas for a long time; hence both concentrations are spoken of, and one must not judge one-sidedly. Now, relying on the Da zhidu lun, we present both fully. As for the marks of the incorrect and the correct at each step, they are explained in detail in the Xiuzheng. However, the first dhyāna is close to the desire realm, like a border region with many perils; one must have a brief knowledge of it.

9.25

From initial coarse abiding up to [the sphere of] neither perception nor non-perception, there are four divisions throughout: retrogression, protection, abiding, and progression. The division of retrogression also has two kinds: first, natural retrogression; second, retrogression from contact with conditions. Conditions are internal and external: when the various external expedients, the twenty-five kinds, cause respiration to lose its balance, this is 'retrogression from contact with external conditions'; when, amidst a quiet mind, anxiety and attachment arise toward the three obstacles and four māras, this is called 'retrogression from contact with internal conditions.' Afterwards, some may cultivate and regain it, while others cannot; such people are very numerous. As for the division of protection: skillfully using internal and external expedients, one cares for and protects the concentrated mind so that it does not suffer loss. As for the division of abiding: whether resting securely without loss due to guarding, or naturally abiding of itself, this is the division of abiding. As for the division of progression: whether progressing naturally or progressing through diligent effort, each has horizontal and vertical aspects; and horizontal and vertical each have gradual and sudden aspects. If one progresses through the twelve gateways one by one, this is called 'gradual progression'; if they are fulfilled all at once, this is called 'sudden progression.' When the superior excellences and thorough illuminations arise rank by rank, this is called 'horizontal gradual'; when they arise all at once, this is called 'horizontal sudden.' Furthermore, within the four divisions, each and every division has the four divisions, fully as explained in the Xiuzheng (and so forth).

9.26

Now, to explain the progressive portion vertically: from the preparatory concentration (anāgamya-samādhi), one gradually feels body and mind becoming empty and quiescent, neither seeing the physical body within nor external objects without. This may last for a day, or even months or years, with the concentrated mind remaining unbroken. Within this concentration, one then feels body and mind stir subtly and move continuously, or one gives rise to motion, itching, lightness, heaviness, coldness, warmth, roughness, and smoothness. Some say: 'Through the subtleness of mental application, the pure matter of the form realm touches the body of the desire realm.' This is analogous to how the pure matter of the desire realm situated upon the sense faculties possesses the functions of seeing and hearing. According to this meaning, the touches come from without. If one says that 'all sentient beings inherently possess the tasting dhyāna of the first stage,' it is like a blind son in a wealthy family, or fire contained within bamboo: the afflictions in the mind do not arise together [with it], and dhyāna is also like this. Obstructed and coarsened by factual obstacles, it is unable to manifest. Now, through cultivation, the mind gradually sharpens; when natural obstacles have been eliminated, the subtle phenomena still arise, so why must they come from without? Why is this? Counting breaths can transform the mind; the mind transforms fire, fire transforms wind, wind transforms water, and water transforms earth. Because the four great elements become subtler, the eight touches occur. It is like wheat turning into yeast, yeast turning into distillers' grains, and grains turning into wine. The grains are a metaphor for the desire concentration, and the wine is a metaphor for the first dhyāna; having wheat as their basis, it does not come from without. If one definitely grasps at arising from oneself or coming from without, one falls into the error of self-nature (svabhāva) and other-nature (parabhāva). Now, relying on the Mūlamadhyamakakārikā, after refuting the four natures, we merely discuss arising from within or coming from without. Furthermore, the eight touches are the four great elements: motion and lightness are wind; itching and warmth are fire; coldness and smoothness are water; heaviness and roughness are earth. When substance and function are added together, there are simply these eight touches.

9.27

When the touch of motion arises, it begins perhaps from the head, back, waist, ribs, feet, or other places, and gradually pervades the entire body. Inside the body one feels movement, while externally there is no sign of movement; it resembles the stirring of wind, subtle and continuously shifting. Arising from the head down to the feet mostly constitutes the declining portion; arising from the waist constitutes the abiding portion; arising from the feet is mostly the progressive portion. The touch of motion possesses auxiliary factors and virtues. Briefly stated, there are ten kinds of virtues: emptiness, clarity, concentration, wisdom, wholesome mind, suppleness, joy, bliss, liberation, and correspondence with the realm. 'Emptiness' means that when the touch of motion manifests, the empty mind is open and unobstructed, no longer the same as before when natural obstacles were not yet eliminated. 'Clarity' means distinctly pure and exquisitely wondrous, bright beyond analogy. 'Concentration' means a single mind settled and peaceful, free of distraction and motion. 'Wisdom' means no longer dull, bewildered, or ensnared in doubts, but possessing a mind of quiescent and sharp understanding. 'Wholesome mind' means conscience, shame, faith, and reverence: conscience that I had not previously attained this state, feeling ashamed that even now I am only thus; faith that all the worthy and noble ones possess profound and wondrous teachings, and bowing in boundless reverence. 'Suppleness' means being free from the stubborn coarseness of the desire realm, like tanned cowhide rolling and unrolling at will. 'Joy' means giving rise to celebration and delight in the state attained. 'Bliss' means that the experienced state refreshes the mind with serene and wondrous pleasure. 'Liberation' means no longer having the five hindrances. 'Correspondence' means the mind is in concord with the various virtues of the touch of motion without confusion; furthermore, mindfulness holds them in concord without forgetting or losing them, abiding peacefully for a long duration—whether a day, a month, or a year—arriving whenever mindfulness is gathered.

9.28

Having been cultivated and perfumed for a long time, the grades of the touch of motion become progressively deeper; this is called 'vertical manifestation.' The vertical manifestations of the other seven touches can be understood by analogy with this. If, after the touch of motion has manifested, whether it has subsided or not yet subsided, the touch of coldness also manifests; and if, while coldness has subsided or not yet subsided, another touch manifests further, intersecting across the aforementioned eight kinds, this is called 'horizontal manifestation.' Although there are horizontal and vertical, before and after, if one examines them through the eight touches, the ten virtues, and the five factors, they are never confused. Nor can they all be completed in a single thought-moment. Why is this? The eight touches and four great elements—water and fire being mutually contradictory—cannot be completed simultaneously. Yet these eight touches altogether possess the adornment of eighty virtues; though their names are identical, their pleasant delights differ, just as boiling broth, hot stew, mackerel fish, and chilled plums possess distinct flavors and different pleasures. The other six touches likewise have their distinctions.

9.29

If the eight touches manifest within desire-realm concentration, they are all improper touches, the touches of affliction and illness, as fully explained in the Xiuzheng, and are not discussed here. However, concerning the eight touches of the first dhyāna, one must distinguish the improper from the proper. Why is this? First, it is a borderland, close to the desire realm; second, it carries the mindset of the desire realm, so improprieties can enter in its wake. Just as when doors and windows are open, thieves can gain entry; when ghosts enter into dhyāna, dhyāna is not a ghost. If one does not recognize them, the proper touches are ruined and only the improper and evil remain. As for improper touches, one likewise relies on the eight touches and ten virtues to clarify whether there is excess or deficiency. For instance, when the touch of motion arises, it is simply calm and expansive, neither slow nor fast, moving within the body. If it is excessively hurried and fast, with hands and feet agitated and restless, that is a great excess; if there is no movement at all, like one who is bound, that is a deficiency. The others, such as coldness and warmth, are also like this.

9.30

Furthermore, in terms of the ten virtues of the touch of motion, such as emptiness and clarity, to discuss excess and deficiency: the emptiness here is merely open and unimpeded, which is proper emptiness. If it is permanently extinguished and silent, utterly devoid of awareness, that is an excess; if it is unyielding and obstructive, that is a deficiency. As for clarity, it is distinct and bright like the moon in a mirror; if it is like the bright sun, or one sees various lights and colors, that is an excess; if one sees nothing at all, that is a deficiency. As for concentration, it is simply a single mind settled and quiet; if one is bound and fixated without moving, that is an excess; if it gallops off distracted among myriad objects, that is a deficiency. And so on, down to correspondence, it is also like this. These are the twenty kinds of improper marks within a single touch of motion; combined with the other seven touches, there are altogether one hundred and sixty improper states.

9.31

Originally, in proper dhyāna there should be no impropriety. The reason it exists is like taking sweet flag: when the potency of the medicine is about to take effect, anger increases; taking Solomon's seal, when its potency is about to take effect, desire increases. It is not that the medicine causes this; the medicine expels coarse elements, and when coarse elements are about to emerge, they flare up. If one is merely in the desire realm, there are only improper touches, increasing illness and increasing hindrances, without proper virtues. If one enters the form-realm concentration, the eight touches and the ten virtues of emptiness, clarity, and so on are activated. There are also the one hundred and sixty improprieties, which one cannot fail to recognize. The Mahāprajñāpāramitopadeśa says: 'There is a wind that can produce rain, and a wind that can destroy rain.' When clouds gather in the northeast, they disperse in the southwest; dhyāna is also like this. With the eight touches and ten virtues, this awareness perfects dhyāna; with the one hundred and sixty improprieties, this awareness ruins dhyāna. If one factor has impropriety, the remaining factors are all tainted; just as if one companion becomes a thief, the rest are all an evil band. If the initial touch is free of impropriety, the remaining factors are all wholesome.

9.32

As for the five factors of proper dhyāna: when the initial touch touches the body, resting on the object is called 'applied thought' (vitarka); subtler mental differentiation of the eight touches and their ten attendants is called 'sustained thought' (vicāra); rejoicing because one has now attained what was previously unattained is called 'joy' (prīti); serene pleasure is called 'bliss' (sukha); and utter quiescence is called 'one-pointedness of mind' (ekāgratā). According to the Abhidharma, twenty-three mental factors arise simultaneously, and taking the strongest among them, they are designated as the five factors. The five factors are entirely the substance of concentration, while the expedients prior to this substance are as explained above. The Chengshi lun explains that the five factors arise in succession before and after: the four factors serve as expedients, and the factor of one-pointedness of mind serves as the substance of concentration. The Mahāsaṃnipāta takes the sixth quiescent mind as the substance of concentration. Some say that the five factors are in the ninth mind of the desire realm; others say they are before the desire-realm concentration. These are not the five factors.

9.33

Now, discerning the dhyāna possessing both applied and sustained thought is determined precisely with respect to the first dhyāna. How could it be otherwise? The five factors arise together but differ in strength and overshadow one another; taking the perfected ones, the five factors are determined. It is like striking a bell with a mallet: there is a difference between the initial coarse tone and the subsequent subtle tone; the five factors are also like this. At first, the mark of applied thought directed toward the object is prominent, which does not prevent the other four factors, such as sustained thought, from already being present. Applied thought is strong, while sustained thought is not yet clear; when applied thought rests, sustained thought then becomes evident. Initially joy is already present; when sustained thought rests, the factor of joy is perfected. Initially bliss is already present, but bliss is not yet fully expressed; when joy rests, bliss is perfected. Initially one-pointedness of mind is already present, but it is agitated by the four factors; now, when bliss subsides, one-pointedness of mind is perfected. It is like opening a treasure trove for the first time: one perceives it to be treasure, recognizes its great value, and experiences joy, bliss, and the thought of stability, but does not yet know what kind of treasure it is. Next, one distinguishes gold from silver; having distinguished them, one receives them and gives rise to joy. Because of joy one experiences bliss, peacefully and contentedly settled in one mind. It is like a person who has eaten to the full and requires nothing further; it is also like entering a deep sleep compared to the five desires. Hence the treatise says: 'Like a person obtaining a treasure trove,' and so forth.

9.34

If the four dhyānas all take the factor of one-pointedness of mind as their substance, how are the four different? Now, classifying the first dhyāna, it is the one-pointedness of mind belonging to applied and sustained thought; hence there are four distinctions. If one advances to the second dhyāna, merely by reproaching applied and sustained thought, the first dhyāna is destroyed, and the distinct meaning becomes increasingly clear. If taken broadly, they identically use one-pointedness of mind as substance. Explaining the names and meanings of the five factors as equal is detailed in the Xiuzheng, and so forth.

9.35

Furthermore, when the eight touches initially stir, their virtues are still coarse; if they manifest repeatedly, they become increasingly profound and sharp. Their grades are said by some to be three, by others nine, or immeasurable grades, mutually delighting one another; with virtues crowded and bustling, one cannot attain one-pointedness of mind. It is like constantly performing theatricals, or like having many guests: having attended to one, another arrives again. Dispersing outwards, they are temporarily absent; slightly gathered, they reappear.

9.36

If one wishes to remove them, one simply reproaches applied and sustained thought; when the first dhyāna has subsided, the solitary concentration of the intermediate stage immediately manifests, also called the 'mind of turning toward quiescence,' also called the 'ground of retreating dhyāna,' and also called the 'trifling mind.' Within this solitary, quiet mind, having already lost what is below and not yet manifested what is above, if one gives rise to sorrow and regret, this mind is also lost. If one does not regret, inner purity immediately manifests, free from the reception and discrimination of the eight touches; hence it is called the 'concentration of single consciousness,' fusing the matter of the four great elements into a single pure matter. The illuminating mind becomes increasingly pure, manifesting together with joy, free of demonic or improper marks because it is not a border realm. After joy, bliss arises; when bliss subsides, one enters one-pointedness of mind.

9.37

The joy of this dhyāna is agitating and its bliss unsettled; one should reproach joy. When joy subsides, one enters the preparatory stage. Suddenly the third dhyāna manifests, arising together with bliss; this is still the material form becoming increasingly wondrous, without relying on joy to produce bliss. This proper bliss is experienced throughout the entire body; noble ones are able to renounce it, but for ordinary beings renouncing it is difficult. This stage has five factors, namely: equanimity, mindfulness, discernment, bliss, and one-pointedness of mind. In their presentation in sutras and treatises, whether earlier or later, these are merely minor differences in practice.

9.38

This bliss stands opposed to suffering; reproaching bliss, it then subsides, and there is also a preparatory stage. When the preparatory stage has subsided, the immovable concentration manifests, which is still the material form becoming increasingly wondrous. Not being moved by suffering or bliss, it is called the 'immovable concentration.' The state of concentration is peaceful and stable; inhalation and exhalation cease; it has the factors of neither-suffering-nor-bliss, purity of equanimity and mindfulness, and one-pointedness of mind.

9.39

Even though this is so, it is still the realm of form. Reproaching the three kinds of form and extinguishing the three kinds of form, one attains concentration by taking space as the object and no longer sees form. The mind attains deliverance from form, like a bird escaping from a cage; this is called the 'concentration of boundless space.' When this concentration has subsided, one likewise enters the preparatory stage. Giving rise to concentration by taking consciousness as the object is called the 'sphere of boundless consciousness.' When this concentration has subsided, taking nothingness as the object and entering into correspondence with the phenomenon of nothingness is called the 'sphere of nothingness' (formerly rendered as 'taking a minute amount of consciousness as the object.' If that were so, it would be a sphere of somethingness and a sphere of utilization; why would it be called 'non-utilization' or 'nothingness'?). When this concentration has passed, the stage of neither-perception-nor-non-perception suddenly manifests. Because this concentration does not take the sphere of consciousness as its object, it is 'neither-perception'; because it does not take the sphere of nothingness as its object, it is 'nor-non-perception.' There is no higher state to be attained; it is the peak dhyāna of the three realms. Mundanely it is considered supremely wondrous, and tīrthikas grasp it as nirvāṇa, but in truth it is a dark realization. Possessing suffering and origination in full, dangling on the verge of the three realms of existence, one falls back into the three bad destinies. For a detailed explanation of fundamental dhyāna, look for it in the Xiuzheng.

9.40

Next, explaining the manifestation of [the contemplation of] the extraordinary [aspects of breathing] (te-sheng / *viśeṣa): If based on the Vinaya teachings, it should follow the contemplation of the impure; if based on practice, it precedes the contemplation of the impure. As the Vinaya says: "When the Buddha taught the contemplation of the impure to the bhikṣus, they all gave rise to aversion and disgust, unable to dwell together with this foul body, and offered their robes and bowls to hire [someone using] a deer-staff to take their lives. The Buddha had them set aside the impure and cultivate the extraordinary [breathing contemplation]." Rhubarb and croton seed purge a person excessively; one whose bodily strength is weak is immediately exhausted by them. One further uses other medicines to simultaneously purge and tonify. Tonifying is thus love [or stabilization]; purging is thus prodding. Prodding is superior to the fundamental [dhyānas]; love is superior to [the contemplation of] the impure. Having contemplation, it is called "also uncontaminated"; because its countervailing power is weak, it is called "also contaminated." It is like a fastidious person eating a pig's stomach—a vile receptacle for feces, yet one can still force oneself to eat it; but if it were a foul pig in the sixth month, swarmed by maggots and flies, it could no longer be eaten. The extraordinary is actual contemplation and can still be taken leisurely; the impure is imaginative contemplation and must not be endured too long (and so on).

9.41

When the extraordinary manifests: One suddenly sees the breath going out, coming in, long, and short, and knows that it comes from nowhere and goes nowhere, neither accumulating upon entering nor dispersing upon exiting. In terms of the fundamental [dhyānas], this corresponds to the coarse and subtle abide-states. If one sees the breath coming and going throughout the entire body, in terms of the fundamental [dhyānas] this corresponds to the threshold stage. Yet in the dark realizations of the fundamental, they claim that there is no body, bed, or mat, which is not an actual absence. It is like ashes covering a fire, which a fool lightly treads upon; or like eating in the night, or like a blind person touching a woman—none satisfy the true circumstances. Here, having the wisdom of contemplation, one sees the breath pervading the body while the concentrated mind is bright, pure, and secure; hence it differs from dark realization.

9.42

Furthermore, one sees the thirty-six substances within the body, like opening a granary and seeing grain, millet, hemp, and beans. If matched against the fundamental, this corresponds to the rank of the first dhyāna. Previously, when the eight sensations touched the bodily granary, the mind's eye was not open, and one did not see the internal substances. Because the extraordinary possesses the wisdom of contemplation, upon contact opening the bodily granary, the mind's eye immediately sees the thirty-six substances: the liver is like mung beans; the heart is like red beans; the kidneys are like black beans; the spleen is like millet; the large and small intestines communicate and connect with each other, and the blood vessels flow and pour like rivers and streams. Inside there are twelve substances: liver, heart, phlegm, fluids, etc. In the middle there are twelve: membranes, skin, fat, lard, etc. On the outside there are twelve: hair, body hair, etc. The in-breaths and out-breaths govern and flow among them. Impure, impermanent, painful, empty, and non-self—all bodily formations cease entirely, and one never again creates evils for the sake of the body. This is called "calming all bodily formations." Matched against the factors of the path, this is the smṛtyupasthāna of the body; matched against the fundamental, it corresponds to the two factors of initial thought and sustained thought. When the mind's eye first opens, that is the factor of initial thought; distinguishing the thirty-six substances without error is the factor of sustained thought.

9.43

The mind experiencing joy matches the factor of joy. Joy in the former was concealed, defiled, and tasted; joy here is unconcealed, undefiled, and untasted—it is indeed "Dharma joy" and not [mere] "experienced joy." The mind experiencing pleasure is also like this: it is not the pleasure of "experienced pleasure"; knowing that within pleasure all three feelings are devoid of pleasure, it is named the factor of pleasure. Experiencing all mental formations is the factor of one-pointedness of mind. Knowing that the multitude of minds is a single mind, it is not like the fundamental where one grasps at a real single mind. Matched against the factors of the path, these all belong to the smṛtyupasthāna of feeling.

9.44

The mind generating joy and the mind collecting itself: the former joy arose from the thirty-six substances, whereas here one directly generates joy with respect to the mind; thus we know it matches the second dhyāna. The Mahāsaṃnipāta explains that the second dhyāna has only three factors, lacking internal clarity. Now generating joy in the mind seems similar in sense to this. As for collecting: if joy stirs, it scatters; if one collects it, one attains entry into one-pointedness of mind. The fundamental has only internal clarity and experiencing joy; the extraordinary possesses the wisdom of contemplation and constantly collects the joyful mind. The mind generating liberation matches the third dhyāna. The pleasure of the fundamental is an attached joy experienced throughout the whole body, which ordinary persons find difficult to relinquish; the extraordinary possesses the wisdom of contemplation and is thus free from craving and attachment, hence it is called "liberation." From the mind generating joy to the mind generating liberation, all are the smṛtyupasthāna of mind.

9.45

From contemplating impermanence onward matches the fourth dhyāna. Elsewhere one also contemplates impermanence, but that is not yet a specific antidote; upon attaining the unmoving concentration, one savors it as permanent. Now possessing the wisdom of contemplation, one knows that although it is free from pain and pleasure, it is ultimately a material phenomenon and still impermanent, so one should not give rise to defilement; hence it is called impermanence. From contemplating emergence and dispersion, it matches the station of empty space. Extinguishing the three kinds of form is like a bird exiting a cage, hence called "emergence"; focusing on emptiness, it is called "dispersion." Although focusing on emptiness, it also possesses the wisdom of contemplation. Contemplating dispassion matches the station of consciousness. Focusing excessively on emptiness leads to scattering, and scattering is called "passion"; the contemplative wisdom of the extraordinary separates from this scattered mind, hence it is called "dispassion." Contemplating cessation matches the station of nothingness. The contemplative wisdom of the extraordinary contemplates consciousness as non-existent whether abundant or scarce, hence it is called "contemplating cessation." Contemplating relinquishment matches the station of neither-perception-nor-non-perception. Relinquishing the station of consciousness and the station of nothingness, there is further a subtle concentration called "neither-perception-nor-non-perception," which ordinary persons mistakenly deem to be nirvāṇa. The Buddha's disciples know that although it lacks coarse afflictions, it has subtle afflictions; being free from craving and attachment, it is called "pure dhyāna." From impermanence to relinquishment, all are named the "smṛtyupasthāna of phenomena."

9.46

These sixteen dharmas, as antidotes both horizontal and vertical, are distinct at every stage. In the dark realizations of the fundamental, merit is thin, like food without salt; in the extraordinary, merit is weighty, like food with salt. The detailed discussion of their manifest characteristics is fully as stated in the Xiuzheng (and so on).

9.47

Next, explaining the manifest characteristics of the dhyāna of luminous penetration (tongming / *saṃbhedaprabhāsa): When cultivating the extraordinary above, contemplative wisdom is still general; when seeing the thirty-six substances, the realized characteristics are also general. When cultivating luminous penetration, it is subtle and fine; when realized, it is distinct and clear. The Avataṃsaka also contains this name; the Mahāsaṃnipāta's explanation of the ratnolkā-dhāraṇī is precisely this dhyāna; the Qing Guanyin is also of this import. When cultivating, the three matters are cultivated comprehensively, capable of giving rise to the three clarities and the six supernormal powers. Furthermore, when cultivating the ratnolkā, it extends even to entering the meditative attainment of the cessation of perception and feeling. One should know that this gate is complete with the eight liberations, the three clarities, and the six supernormal powers; hence it is named "luminous penetration."

9.48

The Mahāsaṃnipāta differentiates the names of these five factors, stating: "Such-like mental investigation, great investigation, reflection, great reflection, and contemplating the nature of the mind—this is called the 'investigation factor' (vitakka). Contemplating mental action, great action, and pervasive action—this is the 'reflection factor' (vicāra). Knowing in accordance with reality, great knowing, and from mental stirring to mental joy—this is the 'joy factor' (prīti). Bodily ease, mental ease, and experiencing pleasant contact—this is the 'ease factor' (praśrabdhi/sukha). Mental abiding, great abiding, and unperturbedness regarding conditions—this is called the 'concentration factor' (samādhi)."

9.49

At initial contemplation, the three matters are completely fused; at realization, the three matters are completely one; hence it is called "mental investigation in accordance with reality." Investigating the ultimate truth, form, breath, and mind are merged into one without differentiation. Moreover, recognizing the conventional truth, the skin, flesh, bones, and so on each have ninety-nine layers; one investigates the five viscera generating the five qi; one also sees the colonies of parasites within the body, their moving and communicating, with nothing subtle left unclear. One investigates the initial aggregate upon conception: the past karmas of ignorance are the wax; the present father's and mother's semen and blood are the clay. Past karma does not remain, hence it is called "the seal is broken"; the present conception of consciousness possesses name-and-form in full, hence it is called "the impression is formed." Residing beneath the stomach and above the intestines, within the womb, its form is extremely minute; there is only a single thought-moment of false conceptualization, form and mind mutually relying upon one another, as if existing, as if non-existing, like a dream. Due to the power of karmic activity, it naturally can give rise to a single thought of ideation that summons its mother. The mother then longs for the color green, calling cries, a rank odor, and sour taste; through the power of this thought, a hair's breadth of qi is produced; the qi transforms into water, water transforms into blood, and blood transforms into flesh. The mother's in-breaths and out-breaths mutually nourish and moisten it, whereupon the liver is formed; ascending, it forms the eyes; descending, it forms the big toes of the feet and thumbs of the hands. If she longs for the color white, weeping cries, a fishy odor, and acrid taste, it then forms the lungs; ascending, it forms the nose; descending, it forms the second fingers and toes. If she longs for the color red, speaking voices, a burnt odor, and bitter taste, it then forms the heart; ascending, it forms the mouth; descending, it forms the third fingers and toes. If she longs for the color yellow, singing voices, a fragrant odor, and sweet taste, it then forms the spleen; ascending, it forms the tongue; descending, it forms the fourth fingers and toes. If she longs for the color black, moaning voices, a foul odor, and salty taste, it then forms the kidneys; ascending, it forms the ears; descending, it forms the fifth fingers and toes. Investigating the subtle parts of the body is in all cases like this. Reflection and great reflection mean reflecting on the ultimate and conventional [truths]. Contemplating the nature of the mind is emptiness; both ultimate and conventional enter together into the nature of the mind. The Qing Guanyin says: "Each and every one enters into the limit of reality." Such an investigation factor is doubly distinct from the above.

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摩訶止觀 — Classical Chinese