止觀輔行傳弘決 9

English (machine translation) 9

Language: English

9.1

Narrated by the Śramaṇa Zhanran of Piling under the Tang

In the initial explanation of the object of dhyāna, the rationale for its introduction is first explained. Regarding "chronic illness" and so forth: according to the various *Āgamas*, there are five factors in total that cause regression from the fruit of arhatship: first, chronic illness; second, traveling far; third, disputes; fourth, managing affairs; fifth, excessive recitation. If they can even cause regression from the fruit, how much more so regression from dhyāna. Although the text concerns the Hinayana, the import extends to the Mahāyāna. For example, if practitioners of the four samādhis have these five things, not only will the wondrous object fail to be accomplished, but the concentrations practiced in past lives will also fail to manifest; this is why they are cited. The "thirty-six defilements" in the *Mañjuśrī-paripṛcchā-sūtra* have not yet been verified. Next, from "the objects above..." onward directly explains the rationale for its introduction. "Reaching the pond" means the initial dwelling. "Having entered the stream" is because from the initial dwelling onward there is effortlessness. If in this stage all active dhyānas are simultaneously manifested, they spontaneously accord with principle, and there is no need to contemplate further. Now directing one to contemplate pertains to the stage of the five grades of nominal designation, hence it says "one who has entered the stream does not need to contemplate." Question: If one has already entered the stream, how can one obtain active dhyāna? Answer: For example, the first nature-dhyāna among the nine dhyānas is an active dhyāna, which corresponds to the initial ground. It is also like the Master of Nanyue generating resemblance, which also manifested together with all active dhyānas. However, manifestation at this stage is different from the lower stages, so contemplation is not needed. Regarding "if māra affairs..." and so forth: since māra affairs have passed, there is no object to confront, so there is no separate cultivation. Relying on the previous contemplation of the aggregates, it is therefore called "universal cultivation." In the explanation it says "defilement and grease increase daily": after the various dhyānas have manifested, if one does not further cultivate the method of contemplation upon the dhyānas, afflictions will increase daily, generating views and generating affection, and one may even give rise to grave faults due to dhyāna. Like the various non-Buddhists, Devadatta, and others, they were all people who generated faults due to dhyāna; it is for this reason that one must contemplate the object of dhyāna. From "if considering it to be the path... down to... expedient means", it is further judged with measured flexibility. If one retains it without contemplating, then as in the text below, ignorant persons who attain the desire-realm concentration, unarrived concentration, and so forth, consider them to be non-arising. If one abandons it without practicing, one returns to a distracted mind; taking a distracted mind as an object makes applying contemplation difficult, whereas taking dhyāna as an object makes applying contemplation easy. If one uses worldly dhyāna as an expedient means for the wondrous object, one mostly enters the five grades, so it must not be abandoned. Regarding "merely the factors of dhyāna..." and so forth: the teachings are cited in praise, showing that both the Mahāyāna and Hinayana cultivate active dhyānas. Although the nine dhyānas of the *Bodhisattvabhūmi* (*Dichi*) are not the present object, the Mahāyāna and Hinayana are cited together to universally demonstrate the cultivation of dhyāna. Moreover, among the nine dhyānas there are universally active dhyānas; they are merely divided into Mahāyāna and Hinayana according to self-practice and transforming others; thus we know active dhyānas are praised by both Mahāyāna and Hinayana. As for the "four dhyānas and eight concentrations": the four being re-enumerated within the count of eight means that if the form and formless realms are contrasted, the form realm is called dhyāna, and the formless is called concentration. If the upper realms as a whole are contrasted with the lower desire realm, then the upper two realms are both meditative grounds, and the lower desire realm is distraction. Regarding the nine beginning with the innate nature: both the *Dichi* and the *Daśabhūmika* treatises explain the nine in terms of the six perfections, and the names of the nine are identical; as broadly explained there, the *Fajie cidi* briefly annotates and elucidates them. If one directly manifests the nine dhyānas, they fall within what is subsumed under the bodhisattva object. Here they are cited comparatively for praise, not to discern manifestation.

9.3

Next, in opening the sections for separate explanation, first, concerning the clarification of "expansion and contraction": he first lists the ten gates of the present text, and next questions their identity and difference against five gates and fifteen gates. The "five gates" are the five gates of stopping [the mind], which are the first of the seven expedients in the Hinayana. Since both the Great and Hinayana vehicles are initially entered by means of them, they are called gates. They serve as the remote means of counteraction for entering into principle, and are therefore used in the present text for comparative assessment. As for the "fifteen gates": each of the five gates of stopping is expanded into three, thus making fifteen. Then all phenomenal and noumenal dhyānas of both the Great and Hinayana are fully present, completely subsuming all teachings of the Great and Hinayana vehicles. Here, clarifying cultivation and manifestation applies only to phenomenal dhyānas; principle pertains to universal cultivation and the subsequent two objects. Therefore the text below states: "If one takes the five gates, something is omitted; if one takes the fifteen, the meaning becomes confused with principle." Now, elaborating the concise to make it extensive, the five are expanded into ten; eliminating principle and retaining phenomena, the fifteen are contracted into ten. Fearing people might not understand the reasons for the varying number of gates, their expansion or contraction, and selection or rejection, he now takes the ten against the extensive and concise to raise questions, answers, and evaluations, asking how the ten gates, the five gates, and so on, are identical or different. In the answer, he first treats them generally, then specifically. Specifically, expanding the five gates to make ten gates, he simply expands further in terms of phenomena where the phenomena in the five are insufficient; where there are no phenomena to expand, he retains phenomena and adheres to the original. Thus, what is expanded from counting the breath and impurity pertains to phenomena, taken according to expansion or contraction; hence these two gates, together with the originals, each make three. Loving-kindness, causes and conditions, and mindfulness of the Buddha—these three have no phenomena to expand and merely retain phenomena, adhering to the original; therefore, they each remain only one. "Regarding mindfulness of the Buddha, the Abhidharma calls it the expedient of the realms": as cited in the seventh [chapter on] aiding the path. Supernormal faculties were originally not counted among the five gates, but as applications arising from dhyāna, all nine gates possess them, so they must be clarified. Thus, the first two are expanded and not contracted, the next three are contracted and not expanded, and the single gate of supernormal faculties is neither expanded nor contracted, pointing generally to the five gates as both expanded and contracted. Next, regarding the explanation of "contracting the fifteen into ten": the first six gates are expanded and not contracted, while the following nine gates are simply contracted into three. There are three kinds of loving-kindness, but only that directed toward sentient beings is taken, omitting the remaining two, because those directed toward dharmas and unconditioned pertain to principle. "If expanded, they would pertain to the objects of the two vehicles and bodhisattvas": that is, expanding the one directed toward dharmas makes it pertain to the two vehicles, and expanding the unconditioned makes it pertain to bodhisattvas. The text does not pair them separately, but refers generally to the two objects. Because the object of the two vehicles rests solely on [loving-kindness directed toward] dharmas, while the bodhisattva extends to both [loving-kindness directed toward] dharmas and the unconditioned, they are not separately paired. Question: The unconditioned should pertain to the bodhisattva of the perfect teaching; why say it is in the object of bodhisattvas? Answer: First, the initial stage of the distinctive teaching also pertains to the unconditioned; second, the perfect teaching is also temporarily clarified after the object of bodhisattvas. Furthermore, before the stages in the distinctive teaching, it pertains to loving-kindness directed toward sentient beings and dharmas; before the eighth stage in the shared teaching, it is likewise. For the bodhisattva of the Tripiṭaka across the three asaṃkhyeya kalpas, it is entirely loving-kindness directed toward sentient beings. Here, based on the bodhisattva initially differing from the two vehicles and ordinary people, both directed toward dharmas and unconditioned are spoken of generally in those two objects. Next, in the gate of causes and conditions, only the three periods of time are retained; the two periods and single thought-moment, being subtle, accord with principle. "Retribution" refers to the two periods, and "a single thought-moment" is a kṣaṇa, as fully cited in the previous seventh and eighth fascicles. Although these two forms of causes and conditions are not identical with principle, their subtle meaning accords with principle, so they also pertain to principle; if expanded, they would also pertain to the object of the two vehicles. In mindfulness of the Buddha, the dharma-body and reward-body pertain to principle; this meaning is easy to understand, so it is not separately set forth. In supernormal faculties, if one takes outflow-free supernormal faculties, they are also subsumed within the object of the two vehicles. Below "If only...", he concludes the preceding elimination of principle among the fifteen gates and the expansion of phenomena among the five gates. Since supernormal faculties exist in reliance on phenomenal dhyānas, they also pertain to phenomena. Regarding "Although expanded and contracted...": if contracted into five, the meaning of counteracting obstacles is sufficient, and they can universally serve as expedients for entering the path. Expanding them into fifteen serves to subsume phenomenal and noumenal contemplative practices of the Great and Hinayana. Contracting them into ten gates serves to discern the habituation in phenomena; although habituation extends to with-outflows and outflow-free, internal and external, wrong and right, it is necessary to differentiate them here in order to distinguish them from the subsequent two objects, the aggregates, and so forth.

9.4

Next, regarding distinguishing between the contaminated and the uncontaminated: first, the two treatises are briefly criticized. Both treatises judge phenomenal dhyāna to be contaminated, and only the empty mind of the wisdom [realizing] the truths to be termed uncontaminated. From "Now, slightly" downward is the general determination. Since the present [teaching] does not completely reject [their view], it says "slightly different." Now, that phenomenal dhyāna is contaminated is as the two treatises state; [yet] that it is not conditioned upon the wisdom [realizing] the truths differs from the two masters, hence it is said, "The cucumber can be the condition for illness." Contamination is likewise [able to be] a condition for the uncontaminated. For example, fundamental dhyāna is originally contaminated and not for the uncontaminated; merely cultivating the fundamental is termed dedicated cultivation, and thus belongs to the contaminated. Even up to the four [categories, such as] one's own practice and transforming others, all are called contaminated, as fully explained below. Since it is not exclusively contaminated, it says, "A slight distinction should be made." "Forty-eight years" is citing proof for being contaminated. Since each of the four, such as one's own practice, has twelve gates, forty-eight are all contaminated. In that second fascicle [of the *Mahāparinirvāṇa-sūtra*], the old physician said to the new physician: "If you can now follow me as a servant for forty-eight years, only then will I teach you the method of medicine." Concerning these forty-eight, the ancients had many explanations. The Lineage Master said: "Before the *Lotus [Sūtra]*, one was still a disciple of non-Buddhists, hence it says forty-eight years." [Master] Kaishan said: "The eight dhyānas each have six practices, hence forty-eight." Zhang'an said: "The four views each have three provisionalities, and one provisionality each has four propositions; therefore, the three provisionalities total forty-eight." In the *Āgamas*, a non-Buddhist had to provide service for forty-eight years before being given the Dharma. The present text corresponds precisely to the method of the old physician: the new physician provisionally conformed to the method of the old physician, which is called following as a servant. If so, both forty-eights—in the *Āgama-sūtra* and currently cited—collectively fit this meaning; hence the present text states, "The four, such as one's own practice, combine to forty-eight." "Twelve gates" refers to the four dhyānas, the four immaterial [attainments], and the four immeasurables. However, the upper fascicle of the *Benye yingluo [jing]*, in explaining entering the illusion-like samādhi at the tenth stage, also explains the twelve gates of dhyāna, wherein it also says that the noble ones manifest conformity with the dharmas of ordinary beings. From "Like Kathina" downward is citing proof that phenomenal dhyānas all pertain to the uncontaminated. As the *Chanfa miyao jing* states, "Ānanda asked the Buddha: 'This monk Kathina—due to what cause and conditions was it that when the Wheel-turning [monks], five hundred bhikṣus, preached the Dharma to him, it was entirely of no benefit?' The Buddha said: 'In the past under the Buddha Dīpaṅkara, this bhikṣu went forth into homelessness under the name Anuṇanda. Clever and possessing much wisdom, he was arrogant and negligent, not cultivating the stations of mindfulness. When his body broke up and life ended, he fell into the Dark Hell. After emerging from hell, he took five hundred rebirths as a nāga and five hundred rebirths as a monkey. Due to the power of previously upholding the precepts, he again obtained birth in heaven. When his heavenly lifespan ended, he came to be born among humans. Due to the power of previously reciting the Tripiṭaka, he is now able to meet the Buddha. Yet because of negligence, he is now unawakened.' The Buddha thereupon preached the contemplation of impurity for him, beginning first from the feet at the first joint of a toe, fully according to the sequence of the contemplation of the eight liberations. For ninety days his mental mindfulness did not waver, and at the time of the monastic pravāraṇā, he attained the fourth fruit, the three clarities, and the six supernormal powers." Since he accomplished the arhat based on this contemplation, it should not be called contaminated dhyāna. Thus we know that the two treatises are not entirely correct. Next, citing the *Great Sūtra* and so forth: in the eleventh chapter, "Noble Practices," the precepts, concentration, and wisdom explained are all phenomenal precepts and phenomenal dhyāna. Since they are the practices of bodhisattvas and noble ones, and the sūtra text nevertheless states that they are not what śrāvakas and pratyekabuddhas can know, how could the two treatises judge them to belong to the worldly and contaminated? Furthermore, the end of the noble practice of precepts states: "That which is practiced by the Buddhas, bodhisattvas, and noble ones is called noble practice." The practice of precepts is still like this; how much more so concentration? In "The Buddha preached" and so forth: the end of the noble practice of wisdom states, "Having revealed, expounded, and spoken like this, the two vehicles and bodhisattvas heard it and practiced it." Therefore it says, "The Buddha preached this dharma and the two vehicles practiced it." It is still named noble practice; how much more so given that this dharma was originally the dharma of Buddhas and bodhisattvas. As for stating again that "it is not what the two vehicles can know," the two vehicles only practice a small portion and deem themselves to have reached the true ultimate; therefore they are rebuked, saying that the two vehicles do not know it. This points to the noble practice of wisdom of arising and perishing: wisdom of arising and perishing belongs to the Buddhas and bodhisattvas, yet when the two vehicles practice it, it is also called noble practice; therefore all phenomenal dhyānas also belong to bodhisattvas—how could one judge them to be contaminated? As for citing the *Dapin*: since it is both the supramundane gift of Dharma and the initial gate to nirvāṇa, it is clear from this verification that this phenomenal dhyāna is not exclusively contaminated. Regarding the nine thoughts and so forth cited from the *Dapin*: the nine thoughts can open up all [forms of] impurity; therefore, great and small impurity, great and small liberations, up to the stations of mastery, the stations of totality, and so forth, all take the nine thoughts as their initial gate. Because impurity is accomplished, the station of mindfulness of the body is accomplished; because mindfulness of the body is accomplished, the remaining three stations of mindfulness are accomplished; because the four stations of mindfulness are accomplished, the thirty-seven aids to awakening are all fully accomplished; therefore it should not be exclusively contaminated. "Like two stones": this illustrates how phenomenal dhyānas can initiate the uncontaminated. Just as the nature of the southern stone is cold and the nature of the northern stone is hot, although these two stone-pastes are both named stone, their cold and heat differ; therefore, although phenomenal dhyānas are the same, contaminated and uncontaminated differ. From "If [as] a condition for the uncontaminated" downward, next is resolving another's objection. The objection says: If the nine thoughts and so forth are conditions for the uncontaminated and thus one calls the nine thoughts uncontaminated, then depending on fundamental dhyāna, on six stages one severs views and on seven stages one severs thoughts; since these stages also serve as conditions for the uncontaminated, the fundamental should also be named uncontaminated—why should it reside solely in the nine thoughts and so forth? Regarding "six stages" and so forth, this accords with the *Vibhāṣā*, fascicle sixty-one, which states: "How does one obtain the heavenly path? Is it obtaining determination? Or is it obtaining the exhaustion of contamination? Answer: If it is determination, it should only be six stages, namely the unarrived, the intermediate, and the four fundamentals." The text of the *Kośa* is identical. The *Tattvasiddhi* lacks the unarrived, and thus takes the desire-realm concentration, the intermediate, and the four fundamentals as the six stages. If it is the exhaustion of contamination, one should say nine stages, adding the three immaterial [attainments] to the previous six stages. One also obtains determination through this, and one also obtains the uncontaminated through this. When obtaining the first fruit, it is called determination; when obtaining up to the stage of non-learning, it is called exhaustion of contamination. Thus the *Kośa* states: "The path turns through nine stages. Regarding the seven stages, other masters say: they do not take the unarrived and the intermediate." In the *Dazhidulun*, depending on the person, there are desire-realm concentration, the unarrived, and the intermediate. Bhadanta Ghoṣaka of the *Vibhāṣā* also agrees with this explanation. Regarding the intermediate: some say it is only in the first dhyāna, while others say it is only above the first dhyāna and below the second dhyāna. Some say: each and every juncture of the eight concentrations has it; provisionally following the first intention, it is counted as only one. Although various explanations differ, all obtain the uncontaminated from the fundamental—why judge it solely as contaminated? Next, answering from "six stages" downward: earlier it was said that phenomenal dhyāna alone can serve as a condition, whereas the six or seven stages must rely on the wisdom [realizing] the truths; since the principle is not comparable, why have this doubt? Therefore, the fundamental alone is not a condition for the uncontaminated. From "The reason why" downward, next is explaining what is rejected and what is accepted. The reason why the ten thoughts and so forth are not accepted is that the ten thoughts sever afflictions, and thus do not belong to the phenomenal. How so? As in the *Fajie cidi* and the *Chanmen*, based on the meaning of the *Dazhidulun*, both state that of these ten thoughts, the first three sever views, the middle four sever thoughts, and the latter three are of the stage of non-learning. In that *Chanmen*, the sequence of cultivation is explained, and therefore all phenomenal and noumenal dhyānas are fully listed; here the manifestation of past habits is explained, hence it concerns solely the phenomenal. Next, under "Compassion," judging according to what it relies upon: regarding compassion and so forth, beginning with the dhyāna of compassion and ending with supernormal powers, all are "according to other ranks"; in fundamental dhyāna, it is not that there is no compassion and so forth, [yet] they are judged to belong to the fundamental. The remaining dhyānas are also like this; hence they are judged according to the other.

9.5

Next, in "differing reasons for arising" and so forth: first, it is asked: Why do these ten gates of dhyāna arise? And what is the difference between this dhyāna object and the phenomenal dhyānas explained in the *Cidi chanmen*, as well as the phenomenal dhyānas of the five gates of counteractive remedies? In the answer, it is first contrasted with the *Cidi chanmen*: since each has sharpness and dullness, the sequences differ. In that *Chanmen*, in the sequence of listing chapters, when it comes to the sixth chapter explaining expedients, it states: "Expedients are twofold, namely internal and external. External refers to the twenty-five dharmas; internal has five different gates: first, calming; second, examining good and bad faculties and natures; third, calming the mind; fourth, curing illnesses; fifth, demonic affairs. The gate of calming is also threefold: first, binding to a condition; second, checking the mind; third, realizing the true." After realizing-the-true calming, the manifestation of the five wheels is explained. Only after the dhyāna of the five wheels does one begin to examine good and bad faculties and natures; hence it says, "The *Chanmen* first manifests, and then examines good and bad." Furthermore, once manifested in the *Chanmen*, each is again examined by the gates of good and bad. Good and bad are karma, and along with illness, demonic affairs, and so forth, all come after the dhyāna of the five wheels. The present text first checks the object of afflictions, the object of karma, and the object of demons, and only afterward manifests dhyāna; therefore, one should know that sharpness and dullness differ. This is merely based on the sequence of manifested marks in the texts, which forms the distinction between the two places of sharpness and dullness. If in the present text one contemplates the aggregates and sense-bases first and thereupon manifests the dhyānas, it conversely becomes dhyāna sharpness. If in cultivating dhyāna there, one first manifests the marks of afflictions, karma, demons, and so forth, and only afterward manifests dhyāna, it conversely becomes dhyāna dullness. In light of not contemplating the aggregates, it ultimately becomes dullness of wisdom; for this reason it can be contrasted with the present text. Next, from "Among counteractive remedies" downward, the contrast with the five gates can be seen.

9.6

Next, explaining the depths and shallownesses refers to the sequence of arising of the ten gates. First, the fundamental [dhyānas] are explained. Why does superior [dhyāna] come after the fundamental, and so forth, down to supernormal powers coming after mindfulness of the Buddha? The former are shallow and the latter are deep; hence they are termed "depths and shallownesses." This is also called each of the ten gates having its own reason for coming. First, where it says "shared by ordinary beings and noble ones," it obtains the name "fundamental" because it is shared in common. Just as the branches and leaves of a tree share in common a single root from which they all grow, it is called "fundamental." Non-Buddhists and the Buddha-Dharma all cultivate it; hence it is called "the foundation of the mundane and supramundane." In superior dhyāna, there is the contemplation of the stations of mindfulness, so it obtains the name "pure dhyāna"; the fundamental dhyāna is merely tasted, being only dark realization; therefore, pure dhyāna is explained after the tasted. Although superior [dhyāna] is pure, the marks seen are still general; luminous penetration is subtle, so it is called distinct; therefore, after the general, the distinct is explained. Regarding "these three are equally fundamental": fundamental, superior, and luminous penetration—these three exist generally in reliance on the fundamental. The nine contemplations of decay and onward do not rely on the fundamental and are also stronger in curing defilements; hence they come after these three. Question: As for superior [dhyāna] and luminous penetration, ordinary beings also cultivated them before the Buddha appeared in the world; how do they differ from the fundamental? Answer: Although the Buddha had not appeared in the world, by the power of past habituation they could know the aggregates to be suffering, impermanent, and so forth; therefore superior [dhyāna] is not the same as the fundamental. However, before the Buddha appeared in the world there was no name "stations of mindfulness," because the name "stations of mindfulness" belongs to the aids to the path, and the aids to the path are the wheel of the Dharma of the four noble truths; thus we know that this name exists only when the Buddha appears in the world. Just as before the Buddha appeared in the world, although they attained supernormal powers, there was likewise no designation of "luminous penetration." From this downward, they are all generally termed "impure"; therefore these nine contemplations of decay are called the initial gate. Within the nine contemplations of decay, they cure external objects and do not yet cure one's own mind—this is called curing the internal from the external. The present eight liberations exclusively cure from the internal; hence they are said to "cure the mind." Regarding "although they destroy internal and external": the nine contemplations of decay have already cured the external, and the eight liberations further cure the internal. What is more, the eight liberations gradually extend to the edge of the ocean, where there is nothing that is not white bones; counteracting both self and other, they are called "internal and external." Regarding "although general and distinct": the nine contemplations of decay are only general, whereas the great contemplation of impurity is distinct. The twelve links of conditioned co-arising are called mundane right view because they can contemplate the three times to destroy [the views of] annihilation and permanence. Having destroyed annihilation and permanence, they also eradicate a personal self. Previously, in the context of counteraction, it was stated from the distinct perspective; therefore it said that the two times destroy the self. Here, stated from the general perspective, all three times destroy annihilation, permanence, a personal self, inherent nature, and so forth; ordinary beings constitute the lower cause, and noble ones constitute the higher fruit.

9.7

Next, in explaining the differences in mutual manifestation, where the initial text speaks of "eight kinds": previously, within the object of the aggregates, there were nine pairs and seven singletons. The seven singletons merely conceptually subsumed the ten objects, because the three obstacles and four Māras do not exceed the ten. Therefore, the three obstacles and four Māras are not discussed here, and among the nine pairs, deliberate intention is also excluded. Previously, the nine objects were paired against the object of the aggregates: the object of the aggregates is cultivated with deliberate intention, whereas defilements and the remaining nine below all manifest spontaneously. Here they only manifest; therefore they are not discussed, so among the ten pairs there are only eight kinds. Thus we know that the nine objects are only non-deliberate intention, having nothing with which to form a pair; hence they are not listed at all.

9.8

Part Two of the major division: Causes and conditions for the manifestation of dhyāna. Internal seeds are the cause, and external empowerment is the condition. First, explaining the internal seeds: there are two parts, doctrinal exposition and metaphor. In the first text, there is first manifestation and next metaphor. First, quoting the Mahāparinirvāṇa-sūtra: "All sentient beings have the tasted dhyāna of the first stage," and so forth: all sentient beings have previously attained fundamental concentration through two conditions. From "recent feelings" onward, it explains the above attainment without cultivation at the end of an eon. When the fire disaster arises, all sentient beings spontaneously attain the concentration of the second dhyāna; the water and wind [disasters] in sequence can be understood by analogy with the fire. When this eon was first formed, it had just passed through nine decreases; the time elapsed since the previous eon's end was not remote, so it is called "recent feelings." From "long ago" onward, it explains attainment through past cultivation. Even if not at the end of an eon, from beginningless time they also once cultivated and attained the first dhyāna; therefore it is called "abandoning desire and the five hindrances." Thus we know that among sentient beings, none lack the fundamental seed; therefore, because of common cultivation, the manifestations obtained are not fixed. Next, it uses metaphors for recent and remote habituation. Next, explaining the differences in habituation causes: first the doctrinal exposition, next the metaphor, and finally the synthesis. Where the initial doctrinal exposition says "one should know that in the past there were...," and so forth: sequentially and non-sequentially is the first of the eight pairs. Where it says "down to cultivating phenomena and manifesting phenomena," this is cultivation and non-cultivation. Cultivation is deliberate intention; non-cultivation is non-deliberate intention. Although the gate of cultivation and non-cultivation is not the last, omitting the other seven, it also takes up deliberate intention; hence it says "down to." In order to distinguish whether past cultivation of phenomena or principle in various dhyānas leads to non-fixed manifestation at present, it again takes up the gate of cultivation and non-cultivation. For example, when first cultivating the aggregates and sense bases, this is cultivation that is neither phenomenal nor principled, and the manifestation of various dhyānas is called phenomenal manifestation. In that Chanmen, four types of cultivation are fully listed: with outlows, outflow-free, both with outflows and outflow-free, and neither with outflows nor outflow-free. Outflows are phenomena; outflow-free is true principle; the third is both; the fourth is the middle principle; the middle principle is neither phenomenal nor principled. Cultivation and manifestation of phenomena and principle, when paired together, form sixteen propositions. Now, the text of the Zhiguan does not have the twelve propositions of phenomenal cultivation, principled manifestation, phenomenal manifestation, and so forth, but only the four propositions such as neither phenomenal nor principled cultivation with phenomenal manifestation; therefore, it further broadly discusses the propositions of phenomenal cultivation and so forth. As for the four propositions in the present text: phenomenal manifestation is precisely here; principled manifestation is within the object of the two vehicles; manifestation of both phenomena and principle is half here; and manifestation that is neither phenomenal nor principled is within the object of the bodhisattva and the object of the aggregates. Next, where the metaphor says "four plum trees," and so forth: although the natures of these four trees equally receive the rain from heaven, their times of ripening are not equal, just as manifestations are not the same. Next, in the synthesis from "past habituation" onward, the general statement of "eight kinds" refers to the eight pairs of mutual manifestation. Having cultivated in the past is "called internal causes and conditions"; the differences in their manifestation at present have eight distinctions. From "moreover, although there are..." onward, it next explains external empowerment: first explaining that which receives empowerment, and next explaining that which can empower. In the first part, on that which receives empowerment, there are doctrinal exposition and metaphor. In the doctrinal text: although there are past seeds and present cultivating causes and conditions, one must rely on the hidden empowerment and external protection of all buddhas. In the metaphorical text: although the seeds of various past dhyānas exist within the earth of mind-nature, they must rely on the rain of calming and contemplation and the sun of noble empowerment before they can grow into the branches, leaves, and fruits of the various dhyānas. In the second part, on that which can empower, there are doctrinal exposition, metaphor, and synthesis. First, in the doctrinal exposition: sentient beings who are sequential, non-sequential, and sovereign are constantly and universally covered by the Buddha, who responds without deliberation. Next, where the metaphor says hong, it means large. Therefore, the large are called hong, and the small are called geese. Next, the synthesis is as in the text. From "Dazhidulun" onward, it cites evidence for stimulus and response. Next, citing the Jingdu jing: the lower fascicle of that sūtra states, "Such people cannot be saved even by a hundred million buddhas, let alone a single buddha; therefore, a person saves oneself, the Buddha does not save people." Bodhisattva Jingdu said: "Sentient beings must hear the twelve divisions of the sūtra..." and so forth. Being part of the same sūtra, the two passages seem different. Our school's interpretation is: the words seem contrary, but the intent is harmonious; both together establish a single meaning of stimulus and response. It is precisely because sentient beings' self-deliverance serves as the capacity that stimulates the Buddha to preach the twelve divisions of the sūtra; thus we know it is simply the single meaning of stimulus and response. This is identical to the meaning of necessary empowerment in the Dazhidulun.

9.9

Next is to properly explain the manifestations of arising. First, regarding the arising of the fundamental [dhyānas], the initial passage briefly judges the greater or lesser [arising] in terms of the four kinds of samādhi. It should mention three samādhis, yet it refers only to the pratyutpanna [samādhi] because in constant walking it arises least, whereas in constant sitting it arises most; hence they are contrasted and explained. It is not that it is entirely absent, which is why it merely says 'few'. As in the previously cited sūtra explaining the abiding places of samādhi, this refers to the fundamental second, third, and fourth dhyānas, and so forth. One should know that constant walking also causes the fundamental [dhyānas] to arise, but not to the extent of constant sitting. Next, from 'Now, tentatively' onward, it properly explains the differences among the nine stages during the arising. First, within the desire realm, the existence or non-existence of desire[-realm] concentration is debated; the two treatises disagree, and here we follow the *Satyasiddhi-śāstra*. In the *Satyasiddhi-śāstra*, [the phrase] 'associated with the ten wholesome [actions]' means that the ten wholesome [actions] are wholesome dharmas of the desire realm; when desire concentration arises, it is associated with these ten wholesome dharmas, which is properly judged as in the text. Next, it properly explains duration. Next, citing as evidence that 'the *Yijiao jing* [speaks of] lightning', that sūtra states: 'Those who newly enter the Dharma, upon hearing what the Buddha preaches, will all immediately attain deliverance, like lightning.' This precisely corresponds to the first fruit. Because they first attain the uncontaminated, it is called 'newly entering'. Next, citing the *Dazhidulun* concerning Ānanda: before he attained the state of non-learning, he arrived at the assembly for the compilation [of the scriptures], and Kāśyapa rebuked him, saying: 'You have not attained the state of non-learning; entering the assembly of the compilation is like a donkey entering a herd of horses.' Ānanda said: 'The Buddha gave me a prediction, saying: "If you take hold of the uncontaminated, it will be like throwing a stone into the air; before it touches the ground, you will attain the state of non-learning."' He then practiced in an empty space. Before he had attained it, he relaxed his mind and approached his pillow; before his head reached the pillow, he attained the state of non-learning. One should know that the lightning [concentration] does not merely arouse the first fruit alone, but also exhausts all outflows; therefore, the lightning [concentration] is also called the adamantine [samādhi]. From 'adamantine' onward, doubts are resolved. The doubt asks: How can desire[-realm] concentration be named the adamantine samādhi? The resolution states: This is the cognition of exhaustion and non-arising, which is named adamantine. Because one uses desire concentration to sever the final grade and rapidly enter the uncontaminated, this adamantine is considered like lightning; it is not that desire concentration in its entirety receives the name adamantine. Next, the duration of the dharma of concentration is explained as in the text. From 'From this' onward, the characteristics of the access concentration are explained. *Jiong* means light, the bright radiance of a full moon. The *Cangjiepian* says: 'Great brightness.' From 'Knowing nothing' onward, in refuting false views, there are dharma and metaphor. In the metaphor, [the phrase] 'like ashes covering fire' means that outflows are like fire, access [concentration] is like ashes, and mistaken reckoning is like stepping on them. The ninth [fascicle] of the *Mahāparinirvāṇa-sūtra* states: 'A foolish person who does evil does not realize he will receive retribution, just as milk turns into curds. Like ashes covering fire, a fool steps on it lightly.' Here it is borrowed and applied. The fool does not realize that access [concentration] is coarse and shallow, and falsely reckons this concentration to be non-arising; when this reckoning is formed, he falls into suffering. From 'If according to' onward, the existence or non-existence of the future [access dhyāna] is examined. First, the two treatises are presented: the treatise masters only explain desire concentration, which means that the future [access dhyāna] explained in the *Abhidharma* is merely desire concentration; this refutes the other's *Abhidharma* for having no future dhyāna. That the *Abhidharma* has it refers to what Venerable Ghoṣaka stated, which is not without basis. From 'The explanatory treatise (*Dazhidulun*)' onward, it next cites the explanatory treatise to follow the Buddha's intention, differing from the two treatises which each present a partial view according to people's capacities. From 'Now then' onward, it judges the Buddha's intention. Since capacities and conditions differ, one must not grasp a partial view. From 'If step by step' onward, the eight stages of the higher realms are explained. First, it questions and determines existence or non-existence by contrasting the various dhyānas with the desire realm; next, it universally judges the four parts. In first stating 'generally there are four parts', these are four different states of characteristics, where one intends to take the progressive part as the characteristic in the present text. The *Ci di chan men* calls it the penetrative part, while here it is called the protective part. 'Penetrative' means realization; 'protective' means guarding against; because one guards oneself through realization, it is called protective. The remaining three names are the same. As for the 'regressive part', regress due to causes and conditions is called 'regress through encounter with conditions'; regress without causes and conditions is called 'spontaneous regress'. 'Twenty-five dharmas' and so forth refer to regress through external conditions. 'Vomiting' means discarding, and 'swallowing' means taking up. The five conditions and five dharmas are 'taking up'; reproving desires and abandoning the hindrances are 'discarding'. In regulating the five matters, there is discarding and taking up: eliminating what is unregulated is called discarding, and making them regulated and balanced is called taking up. In the regress through encounter with internal conditions under 'in a quiet mind', regarding 'the three obstacles and four māras', since generally speaking each subsumes the ten objects, the three obstacles can subsume three māras. Adding the māra of the devaputra, they constitute the four māras. If so, the four māras can also subsume the three obstacles. Next, in the 'protective part', [the phrase] 'skillfully using internal and external expedients' refers to the characteristics of internal and external among the twenty-five dharmas explained in the previously cited *Ci di chan men*. As for the 'abiding part', from the initial mind up to the higher stages, one either abides by guarding or abides spontaneously. 'Horizontal and vertical' are as explained in the fifth fascicle when examining mutual manifestation. 'Within the four parts, each part possesses all four' explains that the four parts mutually interpenetrate. The *Ci di chan men* states: 'The regressive part within the regressive part' means a total loss from the ninth grade down through the first grade. 'Regressive-abiding' means that upon reaching the first grade, one then abides. 'Regressive-progressive' means that having reached the first grade, one is further able to spur oneself on to progress to the second grade, and even up to the ninth grade one is also able to progress further. 'Regressive-protective' means that having regressed, one nurtures and protects it so that one goes from the first grade up to the ninth grade without letting it regress further. The remaining three parts can be understood by analogy.

9.10

Next, in the proper explanation, among the four parts, it tentatively explains the progressive part because the intention is to universally explain the arising of the various dhyānas. Within the progressive part, setting aside vigorous progression, it tentatively speaks from the perspective of progressing spontaneously up to [the stage of] neither-perception-nor-non-perception. First, in explaining the first dhyāna, it first examines the eight touches, next explains the ten virtues, next the five factors, and next the grades and numbers. In properly examining the characteristics of the touches, it first explains the external arising; next, from 'If it is said' onward, it explains the internal arising of touches. [Regarding the statement] 'All sentient beings possess the relish-dhyāna of the first stage', because it is the first among the eight higher stages, it is called the first stage. Since it is said that all sentient beings possess it, why must it come from outside? Therefore, the twenty-third [fascicle] of the *Mahāparinirvāṇa-sūtra* states: 'Like sentient beings of the desire realm, all possess the relish-dhyāna of the first stage; whether they practice or do not practice, they are bound to attain it.' Those two schools each rely on the internal or the external, which is not reasonable. Therefore, it is now evaluated: if one definitively clings to self-arising or coming from another, one falls into self-nature or other-nature. According to the fundamental dhyāna, one would not yet refute self-nature and other-nature; here, the intention of the Mahāyāna teaching is adopted to refute their mutual grasping. Thus, scholars of the Tripiṭaka have not yet refuted [inherent] nature, how much less in fundamental [dhyāna]? Furthermore, from 'eight touches' onward, substance and function are evaluated. In 'substance and function are added to each other', lightness, warmth, cold, and heaviness are the substance; motion, itching, roughness, and smoothness are the function. From 'If motion' onward, it next evaluates [them] with the four parts in terms of the eight touches. [In] 'or arising from the head' and so forth, since one knows that the three arisings are three kinds of characteristics, one ought to apply intention to guard against the characteristic of regress. From 'touch of motion' onward, it next explains the ten virtues. Previously, in the object of māras, there was no leisure to analyze them in detail; now, in this proper explanation, they should be broadly explained. Question: Why did the previous text take liberation as love and hate, and take association as misfortune and fortune? Answer: The names differ, but the meaning is the same. 'Liberation' is simply leaving behind the hindrances; because of excess or deficiency, one cannot leave behind the hindrances and merely generates love and hate. 'Association' is simply associating with the first dhyāna; also because of excess or deficiency, one cannot attain association; not associating is therefore called misfortune, whereas when there is association, it is also called fortune. In explaining the wholesome mind, [the phrase] 'believing that all worthies and sages possess deep and marvelous dharmas' also has the intention, as before, of eliminating the fault of [inherent] nature. Therefore, one should know that the fundamental is precisely the practice of worthies and sages, or it is because in the past or present they all practiced this fundamental with a Mahāyāna mind. *Longli* is the appearance of being unyielding and untamed, appearing in the *Zishu*. 'Like brain' and so forth: the medicine for curing leather is called brain; 'brain' is the marrow inside the head. Next, from 'Or one' onward, the functions of touch are explained. Next, it evaluates horizontal and vertical; next, it concludes with the five factors; next, it indicates that they cannot all be achieved simultaneously—all as in the text. Next, from 'This' onward, differences are explained: first dharma, then metaphor. In 'boiling broth and hot stew' and so forth, it explains that each and every touch possesses all ten virtues. Although it is one touch, the ten virtues are different: boiling broth and hot stew share the same touch of heat, yet their hot flavors differ; mackerel and submerged plum share the same touch of cold, yet their cold flavors each differ. The remaining six are also like this. One should know that the ten flavors of a single touch are unequal. From 'If desire' onward, it briefly indicates the corrupt and the correct. Next, in the explanation, first urging recognition, [the phrase] 'like opening a door' means that carrying a mind of the desire realm is like opening a door, and corrupt dharmas being able to enter is like 'thieves entering'. If corrupt dharmas enter, ghosts enter along with the corruption, which is called 'ghost dhyāna'; the dhyāna is not actually ghosts. Next, it indicates the characteristics of corrupt touch; next, it indicates the characteristics of the twenty corrupt dharmas, and concludes the numbers to determine their presence or absence—all as in the text. From 'If single' onward, it judges the locations, which can be seen. Next, in explaining the functions of corrupt dharmas, [the citation] 'The *Dazhidulun* states there is wind' and so forth: the twenty-third [fascicle] of the *Dazhidulun*, in explaining the three thoughts, states: 'Namely greed, anger, and harm. These three coarse thoughts can destroy dhyāna, like wind destroying rain. There are three wholesome thoughts that can bring dhyāna to fruition, like wind bringing rain to fruition, namely non-greed and so forth.' Here it is borrowed as a metaphor for the corrupt and correct touches. Regarding 'northeast' and so forth, the first version says: 'When the wind comes from the northeast, clouds gather and it rains; when from the southwest, clouds scatter and it clears up'—this explains the metaphor of wind above. From 'If one' onward, it explains the primary and secondary, as in the text.

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止觀輔行傳弘決 — Classical Chinese