止觀輔行傳弘決 9.12

9.12

Under 'Furthermore', the grades and numbers are clarified: first, clarifying the reason for the grades and numbers; next, directly clarifying the grades and numbers; next, raising an analogy. As for 'responsive confrontation' (yingdui): ying should be written with the character ying (ought); if written as ying (responsive), it merely carries the sense of stimulus and response. Under 'Emerging into distraction', its functions [are clarified]. Under 'If desiring', the second dhyāna is clarified next. First, expedients are established. As for 'only scolding vitarka and vicāra': one might also say all five limbs are scolded, but these two are the foremost; when these two are scolded, the rest follow and depart. Furthermore, these two are difficult to sever, hence they alone are scolded. As for 'then arousing the intermediate single absorption': scolding and abandoning the first dhyāna immediately extinguishes the five limbs, which is called a single absorption. Although previously there was one-pointedness of mind, that one-pointedness of mind was obtained after the four limbs; now this single absorption is obtained after the limb of one-pointedness of mind: after the limb of one-pointedness of mind, there is yet another one-pointedness of mind, hence it is said to become 'increasingly serene'. As for 'retreating from dhyāna': taking relinquishment as retreat, it does not mean falling downward. Lacking the former virtues, it is called 'worthless'. Under 'If not', the arising of the second dhyāna is clarified. As for 'blending the forms of the four great elements': in the first dhyāna, the eight touches and the four great elements differ in essence and function; when entering the second dhyāna, they coalesce into a single form, hence termed 'blending'. Under 'Illuminating the mind', it is explained. As for the four limbs: free from the defilement of vitarka and vicāra, relying on the internally pure mind, bright and distinct, it is called internal purity. This absorption of internal purity arises together with joy, called rejoicing and called joy. Experiencing the superior bliss within joy, continuous, exquisite, and delightful, is called bliss. The mind experiencing bliss coming to rest is called one-pointedness of mind. If one wishes to scold joy, it is modeled on the explanation of the first dhyāna. Therefore, the third dhyāna also first establishes expedients, just like the method of the first dhyāna. Under 'Suddenly arising', the marks of arising are directly clarified. As for the five limbs: bliss arising and relinquishing joy is called equanimity; protecting and causing it to increase is called mindfulness; skillful detachment is called wisdom; joyous bliss pervading the body is called bliss. This bliss is not the same as the bliss in the second dhyāna: the bliss in the second dhyāna arises dependent on joy. Nor is it the same as the bliss generated by vitarka and vicāra. The cessation of this experience of bliss is called one-pointedness of mind. Next, canonical teachings are cited, as in the text. Next, the fourth dhyāna is clarified, also first establishing expedients. Next, during direct arising, as for the four limbs: corresponding with neither-pain-nor-pleasure is called neither-pain-nor-pleasure. Relinquishing the superior bliss below without generating sorrow or regret is called equanimity. Equal wisdom illuminating clearly is called mindfulness. Free from the defilements of the lower grounds is called purity. The essence of absorption being unmoving is called one-pointedness of mind. Next, clarifying the marks of the four stages of the immaterial realm: the three kinds of form are extinguished, as in the sixth fascicle. Furthermore, among the various sūtras and treatises, only the Great Yingluo Jing states that the four immaterial stages each have five limbs, identical in name but differing in depth: first, conception; second, protection; third, calming; fourth, contemplation; fifth, one-pointedness of mind. Tiantai says: 'Although the names of the limbs are identical, since the stages are fourfold, it is probably an expedient at the time of cultivation; using the eight noble lineages and so forth causes the distinction of the five limbs.' In fascicle nineteen of the Dazhidulun, it is asked: 'One should explain the pāramitā of dhyāna; why explain mundane dhyāna absorptions? Answer: Because sentient beings seek pleasure only in the five desires and do not know the bliss of dhyāna. The bodhisattva, knowing this, demonstrates its marks of bliss, and next causes them to enter the flavor of the path. Although now clarifying arising, it concurrently demonstrates it for people to know. If they do not know it, there are two errors: first, not knowing the bliss of dhyāna; second, indiscriminately presuming what doubt there could be.'