釋禪波羅蜜次第法門 1

English (machine translation) 1

Language: English

Regarding the Dhyāna-pāramitā, the Fuxing states: "Regarding the Sequential Dharma Gates of Dhyāna, the Catalogue records: 'Expounded by the Great Master at Waguan Temple; recorded in private notes by Fashan of Dazhuangyan Temple; edited and established into ten fascicles by Dhyāna Master Ding of Zhang'an. It is divided into ten great chapters: first, general purport; second, explaining the name; third, clarifying the gates; fourth, analyzing the sequence; fifth, selecting the dharma-mind; sixth, expedient means; seventh, cultivation and realization; eighth, karmic retribution; ninth, initiating the teachings; tenth, ultimate orientation.' However, it only reaches cultivation and realization; the remaining three are omitted. Within cultivation and realization, it is further divided into four distinctions: first, mundane dhyāna; second, both mundane and supramundane; third, supramundane; fourth, neither mundane nor supramundane. Among these four, it only reaches the third, the supramundane, which is further divided into two: first, counteractive undefiledness; second, principle-conditioned undefiledness. It only reaches counteractive [undefiledness], which is again divided into nine, namely: nine notions, eight recollections, ten notions, liberations, stations of mastery, totality spheres, nine sequential absorptions, sprint, and transcendence. Yet how could the characteristics of cultivation and realization be fully and completely provided? The biography says: 'The Great Master once said from the high seat: "If I were to expound the Sequential Dharma Gates of Dhyāna, it could take a year for a single iteration; if written down as a commentary, it could fill fifty fascicles."'" Now, in printing it, the major outline is shown beforehand, in the hope that students will not remain in the dark regarding the beginning and the end.

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Ten Great Chapters:
1. General Purport of Cultivating Dhyāna-pāramitā (Fascicle 1, Parts 1 and 2)
2. Explaining the Name of Dhyāna-pāramitā
3. Clarifying the Gates of Dhyāna-pāramitā
4. Analyzing the Sequence of Dhyāna-pāramitā
5. Selecting the Dharma-Mind of Dhyāna-pāramitā
6. Differentiating the Preliminary Expedient Means of Dhyāna-pāramitā (Two parts):
1. External expedient means (Fascicle 2)
2. Internal expedient means (Two parts):
1. Correctly clarifying the arising of internal and external wholesome roots through stopping (Fascicle 3, Parts 1 and 2)
2. Clarifying the examination of unwholesome root-natures (Fascicle 4)
7. Explaining the Cultivation and Realization of Dhyāna-pāramitā (Four parts):
1. Characteristics of cultivating and realizing mundane dhyāna (Three parts):
1. Four dhyānas (Fascicle 5)
2. Four immeasurables (Fascicle 6)
3. Four formless absorptions
2. Characteristics of cultivating and realizing both mundane and supramundane dhyāna (Three parts):
1. Six subtle gates (Fascicle 7)
2. Sixteen sublime practices
3. Penetrating clarity (Fascicle 8)
3. Characteristics of cultivating and realizing supramundane dhyāna (Two parts):
1. Counteractive undefiledness (Nine parts):
Contemplating perishable phenomena (Fascicle 9):
1. Nine notions
2. Eight recollections
3. Ten notions
Contemplating imperishable phenomena (Fascicle 10):
4. Eight liberations
5. Eight stations of mastery
6. Ten totality spheres
Refining:
7. Nine sequential absorptions
Perfuming:
8. Lion's sprint samādhi
Practicing:
9. Transcending samādhi
2. Principle-conditioned undefiledness (Not expounded)
4. Characteristics of cultivating and realizing neither mundane nor supramundane dhyāna
8. Revealing the Retribution of Dhyāna-pāramitā
9. Initiating the Teachings from Dhyāna-pāramitā
10. Summarizing and Converging the Ultimate Orientation of Dhyāna-pāramitā

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Expounded by the Great Master Zhizhe of Tiantai of the Sui

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Recorded by disciple Fashan

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Re-edited by disciple Guanding

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(Dhyāna Master Yi of Xiuchan Temple on Mount Tiantai expounded the dhyāna teachings in the capital, and the śramaṇa Fashan of Dazhuangyan Temple recorded them. Hearing and studying them in advance, he compiled and recorded them in accordance with what was expounded. The Dharma gates are profound and vast, difficult to detail thoroughly; if taken in full, there would be thirty fascicles. Now the essential applications of the earlier fascicles are briefly extracted to circulate this version, and at Tiantai, the copies written earlier by fellow students have been further edited and corrected. At that time, since it was not yet properly accomplished, it must still have had omissions, or been verbose and out of sequence. If one sees this edition, it has been amended and settled anew, in the hope that students may avoid errors and omissions.)

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The Explanation of the Sequential Dharma Gates of Dhyāna-pāramitā is broadly divided into ten distinct sections. These ten sections are: first, the general purport of cultivating dhyāna-pāramitā; second, explaining the name of dhyāna-pāramitā; third, clarifying the gates of dhyāna-pāramitā; fourth, analyzing the sequence of dhyāna-pāramitā; fifth, selecting the dharma-mind of dhyāna-pāramitā; sixth, differentiating the preliminary expedient means of dhyāna-pāramitā; seventh, explaining the cultivation and realization of dhyāna-pāramitā; eighth, revealing the retribution of dhyāna-pāramitā; ninth, initiating the teachings from dhyāna-pāramitā; tenth, summarizing and converging the ultimate orientation of dhyāna-pāramitā.

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Now, analyzing dhyāna-pāramitā according to these ten meanings: in terms of the text, it briefly gathers the beginning and end of all the teachings of the Buddhas; in terms of principle, it profoundly penetrates the secret treasury of the Tathāgatas. All the perfectly wondrous Dharma realms—whether teaching or practice, whether phenomenal application or principle, from ordinary beings at the start to the ultimate sages at the end—all their causes, effects, practices, and stages are entirely contained within it. If a practitioner deeply penetrates the intent of the gates of dhyāna, then they will naturally understand all the Buddha's teachings without needing to seek elsewhere. Thus the Mahāyāna[-upadeśa] states: "For example, pull one corner of a robe, and all parts move."

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As for why the general purport of cultivating dhyāna-pāramitā is clarified first: when a bodhisattva resolves their mind, what they do is seek directly the pure and wondrous Dharma of bodhi; they must distinguish the genuine from the false and skillfully know the secret essentials. If one wishes to be fully endowed with the Dharma treasuries of all the Buddhas, dhyāna alone is supreme. Just as when obtaining a wish-fulfilling jewel, all treasures are acquired. For this reason, one resolves the mind to cultivate dhyāna. Once wishing to cultivate it, one should know its names; seeking the principle through the name, its meaning is not empty. Therefore, the name of dhyāna is explained. In seeking the principle through the name, without a gate the principle cannot be accessed. Next, the gates of dhyāna are clarified. Dhyāna absorptions are abstruse and profound, with no way to enter suddenly; one must progress from the shallow to the deep, so its sequence should be analyzed. Now, wishing to tread the shallow and roam the deep, one must further skillfully recognize the objects and wisdom within dhyāna; therefore, the dharma-mind is selected next. Having clearly recognized the dharma-mind, if one wishes to practice, one must be skillful in actions; next, expedient means are differentiated. Practicing according to the Dharma, there will surely be realization; next, cultivation and realization are explained. If one attains alignment in the inner mind, when the cause is fulfilled the effect is induced; next, karmic retribution is revealed. From cause to effect, once one's self-cultivation is perfected, one establishes the meritorious service of benefiting sentient beings; next, the gates of teaching are explained. Once principle and teachings are fully complete, all Dharma characteristics return together to the equal path of the single reality; next, the ultimate orientation is summarized and converged.

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Through these ten meanings generating one another, dhyāna-pāramitā is analyzed and explained, summarizing and encompassing all the Dharma gates of myriad practices. Reading through the text below, this can be clearly seen. Thus the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "From the very beginning, the bodhisattva abides in dhyāna-pāramitā, fully cultivating all Buddha-dharmas, up to sitting at the site of awakening, realizing sarvākārajñatā, and rising to turn the Dharma wheel—this is called the bodhisattva's sequential practice, sequential study, and sequential path."

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First: The General Purport of Cultivating Dhyāna-pāramitā (From here to the end of this current fascicle, there are five major sections, all of which assess dhyāna-pāramitā, gathering all Buddha-dharmas so that nothing is left out, aiming to inspire practitioners to give rise to deep faith and joy, having a basis for their ultimate orientation. None of the characteristics of entering realization through cultivation are yet discussed here.)

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Now, in clarifying what the bodhisattva cultivates dhyāna-pāramitā for, there are two points: first, eliminating what is incorrect; second, correctly clarifying the purpose.

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First, regarding eliminating what is incorrect: there are ten kinds of practitioners whose resolve to cultivate dhyāna differs, mostly falling into error and deviation, not entering the Dharma gate of dhyāna-pāramitā. What are the ten?

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1. Resolving to cultivate dhyāna for the sake of material gain and support; this mostly belongs to giving rise to a hell-bound mind.

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2. With deceitful minds arising, resolving to cultivate dhyāna for the sake of fame and praise; this mostly belongs to giving rise to a ghost-and-spirit mind.

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3. Resolving to cultivate dhyāna for the sake of followers and kin; this mostly belongs to giving rise to an animal mind.

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4. Resolving to cultivate dhyāna out of jealousy to surpass others; this mostly belongs to giving rise to an asura mind.

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5. Resolving to cultivate dhyāna out of fear of the painful retributions of the evil destinies and to cease all unwholesome karma; this mostly belongs to giving rise to a human mind.

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6. Resolving to cultivate dhyāna for wholesome peace and joy; this mostly belongs to giving rise to a mind of the six desire-realm heavens.

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7. Resolving to cultivate dhyāna to attain power and sovereignty; this mostly belongs to giving rise to a māra mind.

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8. Resolving to cultivate dhyāna to attain sharp and swift intellect; this mostly belongs to giving rise to a non-Buddhist mind.

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9. Cultivating dhyāna to be reborn in the Brahmā heavens; this belongs to giving rise to a mind of the form or formless realms.

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10. Resolving to cultivate dhyāna to cross beyond the suffering of old age, sickness, and death, and quickly attain nirvāṇa; this belongs to giving rise to a two-vehicles mind.

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Regarding these ten kinds of practitioners, though wholesome and unwholesome differ, and bondage and liberation are distinct, since all lack great compassion and correct contemplation, and resolve their minds in error and deviation, they all fall into the two extremes and do not approach the Middle Way. If one abides in such minds to cultivate dhyāna absorption, one will never correspond with the Dharma gate of dhyāna-pāramitā.

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Second, correctly clarifying the general purport of a bodhisattva practitioner cultivating dhyāna-pāramitā consists of two points: first, clarifying beforehand the characteristics of the bodhisattva's resolving of the mind; second, correctly clarifying the purpose of the bodhisattva's cultivating dhyāna.

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First, what are the characteristics of the bodhisattva's resolving of the mind? It refers to generating the bodhicitta. Bodhicitta means that the bodhisattva, through the correct contemplation of the Middle Way and by means of the true mark of all dharmas, pities all beings, gives rise to great compassion, and generates the four universal vows. The four universal vows are:

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1. To ferry across those who have not crossed over, also expressed as: 'Sentient beings are boundless, I vow to ferry them across.'

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2. To cause those who have not understood to understand, also expressed as: 'Afflictions are inexhaustible, I vow to cut them off.'

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3. To bring peace to those who are not at peace, also expressed as: 'Dharma gates are infinite, I vow to know them.'

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4. To cause those who have not attained nirvāṇa to attain nirvāṇa, also expressed as: 'The unsurpassed Buddha path, I vow to achieve it.'

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These four dharmas correspond to the four noble truths. Thus the Yingluo jing states: 'To ferry across those not yet ferried across the truth of suffering; to bring understanding to those who do not understand the truth of accumulation; to bring peace to those not yet at peace in the truth of the path; to bring realization to those who have not realized the truth of cessation.'

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Now, if these four dharmas are in the minds of the two vehicles, they only receive the name of 'truths', because they condition the principle accurately and without error; if in the minds of bodhisattvas, they receive the distinct designation of 'universal vows'. Why is this? Although bodhisattvas know that the four dharmas are ultimately empty and tranquil, in order to benefit sentient beings, through skillful expedient means they condition these four dharmas, and their minds are vast—therefore called 'universal'. With loving-kindness and compassion, they aspire to seek this Dharma with minds like adamantine, disciplining their minds neither to retrogress nor sink, determined to achieve fulfillment—therefore called 'vows'. If a practitioner can fully generate these four vows and skillfully know the four minds, they will subsume all minds: all minds are just the single mind, yet without grasping the single mind they possess all minds. This is called the pure bodhicitta. It is because this mind arises that one attains the name of bodhisattva. Thus a verse in the Mahāyāna[-upadeśa] says:

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When first generating the mind,
And making the vow to become a Buddha,
One has already surpassed the world,
And should receive the offerings of the world.

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Second, regarding correctly clarifying the purpose of the bodhisattva practitioner cultivating dhyāna: having generated the bodhicitta, the bodhisattva-mahāsattva reflects that in order to fulfill the four universal vows, they must practice the bodhisattva path. Why is this? To have vows without practice is like wishing to ferry people to the other shore without being willing to prepare a boat or raft; one should know that one will always remain on this shore and ultimately never cross over. It is like a sick person needing medicine who obtains it but does not take it; one should know the sick person will definitely not recover. It is like a pauper needing precious jewels who sees them but does not take them; one should know they will always be afflicted by poverty. It is like wishing to travel far without setting foot on the road; one should know this person will not reach their destination. For a bodhisattva to generate the four universal vows without cultivating the four practices is just like this.

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[The bodhisattva] further considers: "Abiding in what Dharma gate now, cultivating the bodhisattva path, can I quickly fulfill these four vows?" They immediately realize that abiding in deep dhyāna-concentration can fulfill the four vows. Why is this? If one lacks the six supernormal knowledges and the four analytical knowledges, by what manner of dharma could one save sentient beings? If one cultivates the six supernormal knowledges, they do not emerge without dhyāna; therefore a sūtra states: "Deeply cultivate dhyāna-concentration, and obtain the five supernormal knowledges." If one wishes to sever afflictions, one cannot be wise without dhyāna. Giving rise to wisdom from dhyāna, one can sever the fetters. Wisdom without concentration is like a lamp in the wind. If one wishes to understand the Dharma gates, one must know that all merits and wisdom are contained within dhyāna; as the Mahāyāna Treatise states: "When the Buddhas achieve awakening, arise to turn the wheel of the Dharma, and enter parinirvāṇa, all their various merits are entirely within dhyāna."

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Furthermore, when a bodhisattva enters the samādhi of the station of immeasurable meanings, single-mindedly endowing the myriad practices, they can comprehend all immeasurable Dharma gates. If one wishes to be fully endowed with the unsurpassed Buddha-way, without cultivating dhyāna-concentration, one cannot even attain the form and formless realms or the paths of the three vehicles, how much less could one attain unsurpassed bodhi? One must know that if one wishes to realize unsurpassed, wondrous awakening, one must first enter the vajra-samādhi, and only then do all Buddha-dharmas become manifest before one. As the bodhisattva reflects deeply in mind in this way, they ascertain that dhyāna-concentration can fulfill the four vows, as stated in a verse of the Mahāyāna [Treatise]:

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"Dhyāna is a treasury of sharp wisdom, / a field of merit for virtues; / dhyāna is like pure water, / able to wash away the dust of desires; / dhyāna is vajra armor, / able to ward off the arrows of affliction. / Although one has not yet attained the unconditioned, / a share of nirvāṇa has already been obtained. / Attaining the vajra-samādhi, / one crushes the mountain of fetters. / Attaining the power of the six supernormal knowledges, / one can deliver immeasurable people. / When clamorous dust obscures the sun in the sky, / heavy rain can quench it; / when the wind of vitarka and vicāra stirs it, / dhyāna-concentration can extinguish it."

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What is stated in this verse demonstrates that, due to cultivating dhyāna-concentration, the four vows are fulfilled.

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Question: If a bodhisattva wishes to fulfill the four great vows, they should practice all ten pāramitās universally; why praise dhyāna-concentration alone?

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Answer: The first four are inferior in meaning, while the latter five depend on dhyāna; now it is spoken of by taking the middle. Why is this? When a bodhisattva cultivates dhyāna, they can fully possess the four preceding pāramitās, and the five below are also like this. For instance, when a bodhisattva gives rise to the mind [to practice] for the sake of cultivating dhyāna, they renounce all household matters, internal and external, not begrudging physical life, residing quietly and at ease without any stinginess; this is called great giving.

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Furthermore, because the bodhisattva cultivates dhyāna, their body and mind are immovable, shutting the six sense faculties so that evil has no way to enter; this is called great upholding of precepts. Furthermore, because the bodhisattva cultivates dhyāna, they can endure what is difficult to endure—that is, they can calmly endure all honor and disgrace, and even if various evils are inflicted upon them, fearing that it would obstruct samādhi, they do not give rise to anger; this is called patience. Furthermore, because the bodhisattva cultivates dhyāna, they are single-mindedly dedicated and energetic: even if the body is exhausted and suffering, they never retreat or rest, like the analogy of drilling for fire; always sitting and not lying down, gathering scattered thoughts and never being negligent, and even if years pass without realization, they do not retreat or sink away; this is an undertaking of difficult practices, which is great vigor. Therefore we know that, through the conditions of cultivating dhyāna, although they do not intentionally practice the four perfections separately, the four perfections are naturally accomplished.

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Furthermore, as for the bodhisattva fully possessing the prajñā-pāramitā through cultivating dhyāna-concentration: when the bodhisattva cultivates dhyāna, their mind is single-minded and correctly abiding; because the mind is in concentration, they can know the characteristics of worldly phenomena of arising and ceasing, and their wisdom gushes forth courageously, like a spring from a rock. Therefore a verse in the Mahāyāna [Treatise] states:

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"The prajñā-pāramitā / is the real dharma, non-inverted. / Notions, conceptualizations, and vicāra are already eliminated, / the dharmas of speech are all extinguished, / immeasurable multitudes of sins are removed, / and the pure mind is constantly unified— / such a revered and wondrous person / is then able to see prajñā."

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Furthermore, as for being fully endowed with the upāya-pāramitā due to dhyāna: all skillful expedient means must observe the capacities [of beings]; if one does not enter deep dhyāna-concentration, how could one clearly see their roots and natures, initiate various expedient means, and guide sentient beings? Furthermore, as for being fully endowed with the bala-pāramitā due to dhyāna: all sovereign manifestations and powers of supernormal knowledge are initiated relying on dhyāna, as fully explained above.

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Furthermore, as for being fully endowed with the praṇidhāna-pāramitā due to dhyāna: as the Mahāyāna [Treatise] states, "The bodhisattva's dhyāna-concentration is like the lute of an asura"—one should know that this is the characteristic of fulfilling the great vows. Furthermore, as for being fully endowed with the jñāna-pāramitā due to dhyāna: the knowledge of all phenomena, the knowledge of the aspects of the path, and the sarvākārajñatā cannot arise without concentration, the meaning of which can be seen. Because the practitioner skillfully cultivates dhyāna, they immediately accomplish the ten pāramitās and fulfill the myriad practices and all Dharma gates. Therefore, if a bodhisattva wishes to be endowed with all vows, practices, and pāramitās, they must cultivate dhyāna-concentration; this matter is as stated in the Mahāyāna Treatise.

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Question: The bodhisattva's dharma takes saving sentient beings as its very purpose; why dwell alone in empty mountains, abandoning sentient beings and living at leisure for one's own good?

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Answer: Although the bodhisattva bodily renounces and departs, their mind does not abandon [them]. Just as a sick person takes their body to ingest medicine, temporarily halting business, and once the illness is cured resumes business as before, the bodhisattva is also like this: although bodily relinquishing sentient beings temporarily, their mind constantly has pity; ingesting the medicine of dhyāna-concentration in a secluded and quiet place, obtaining true wisdom, eradicating the disease of afflictions, and giving rise to the six supernormal powers, they return to be reborn in the six destinies and broadly deliver sentient beings. Through such various conditions, when the bodhisattva-mahāsattva resolves to cultivate the dhyāna-pāramitā, their mind is like vajra, which heavenly māras, non-Buddhists, and the followers of the two vehicles cannot ruin or destroy.

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Part Two: Explaining the Name of Dhyāna-pāramitā

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Now, in explaining the name of dhyāna-pāramitā, there are briefly three points: first, to distinguish shared and unshared names; second, translation and explanation; third, analysis.

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First, distinguishing shared and unshared names comprises two points: first, shared names; second, unshared names.

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As for the shared name: the single character *chan* (dhyāna) can generally be applied to the dhyāna-concentrations attained by ordinary persons, non-Buddhists, followers of the two vehicles, bodhisattvas, and all Buddhas; hence it is called shared.

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As for the unshared name: the three characters *boluomi* (pāramitā) mean "reaching the other shore." This is based solely on bodhisattvas and all Buddhas; therefore the Mahāyāna Treatise states: "When dhyāna is in the mind of a bodhisattva, it is named pāramitā." This is called unshared. Why is this? Ordinary persons are attached to craving, non-Buddhists are attached to views, and followers of the two vehicles lack great compassion and expedient means and cannot cultivate all dhyāna-concentrations fully; therefore they do not receive the name of "reaching the other shore." Thus it is said that pāramitā is unshared.

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Furthermore, dhyāna refers to the four dhyānas; ordinary persons, non-Buddhists, followers of the two vehicles, bodhisattvas, and all Buddhas equally attain this concentration, hence it is called shared. Pāramitā means "crossing over without limit"; this belongs exclusively to bodhisattvas and all Buddhas. Because of dhyāna, they can penetrate the Buddha-nature of the Middle Way, produce the nine kinds of great dhyāna, and attain great nirvāṇa, which is not shared with ordinary persons or the two vehicles; thus pāramitā is called unshared. Speaking broadly, there is no need for distinction. Why is this? Dhyāna in itself has shared dhyāna and unshared dhyāna; pāramitā is also like this, having shared and unshared. Therefore the Mahāyāna Treatise states: "In Indian linguistic grammar, whenever an undertaking is finished, it is called pāramitā."

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Second, translation and explanation comprises two points: first, translating and explaining the shared name; second, translating and explaining the unshared name.

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First, translating and explaining the shared name. The shared name is precisely dhyāna. It also has two points: first, correctly translating the name; second, explaining it.

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First, as for translating the shared name: *chan* (dhyāna) is a foreign word; translations here vary. Now three translations are briefly presented: first, in the Mahāyāna Treatise, *chan* is translated into the language of Qin as "cultivation of thought" (cintā-bhāvanā); second, translating by analogy, just as *dāna-pāramitā* is called here the "perfection of giving" and *dhyāna-pāramitā* is called here the "perfection of concentration," we know that "concentration" is used to translate *chan*; third, in the Abhidharma, "thicket of merits" is used to translate *chan*.

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Second, explaining these three translations involves two points: first, distinctive; second, general.

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If explaining distinctively: translating it as "cultivation of thought" can correspond to the cause. Why is this? Thought is the mental activity of deliberation, and cultivation is the name for dedicated study and practice; hence it corresponds to cultivating the cause. Translating *chan* as "concentration" can correspond to the result. Why is this? Concentration is named tranquil and still; the practitioner abandons scattering to seek tranquility, and once achieving tranquil abiding, it repays what was originally practiced; hence it corresponds to the result. Translating *chan* as "thicket of merits" can generally correspond to cause and result: merit (*gong*) is effort, and therefore corresponds to the cause; accumulating effort achieves virtue (*de*), and can correspond to the result. Just as myriad practices correspond to the cause, myriad virtues correspond to the result; translating cause and result combined, it is named "thicket of merits" to metaphorically reveal that merits are not single. Why is this? Just as many grasses gathering together are called a thicket (*cong*), and multiple trees depending on each other are called a forest (*lin*): because a clump of grass is small, it can be compared to the small effort in the cause; because forest trees are large, they can correspond to the great virtue in the result. Deducing from this, "thicket of merits" generally corresponds to both cause and result, which is fitting in meaning.

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Second, generally explaining *chan*, all three translations correspond to both cause and result. Why is this? As for "cultivation of thought," although said to be based on the cause, it can also correspond to the result. Why is this? Tranquil contemplation in concentration is precisely thought; ascending from above to benefit what is below is named cultivation. This can be categorized alongside the meaning of "cultivation by ascending" among the nine cultivations of the masters of the Abhidharma; therefore, thought can also be spoken of within the result. As for concentration also being speakable within the cause: like the ten universal mental factors, even a scattered mind can be called concentration, how much more so when a practitioner single-mindedly gathers thoughts and maintains oneness without scattering—how could that not be named concentration? Hence we know that concentration can also be spoken of within the cause. As for "thicket of merits" also being named within the cause: the meaning of effort (*gong*) within the cause was explained previously; due to exerting effort, the virtue (*de*) of practicing the cause is achieved. The meaning of virtue within the result is also as explained previously. What is called *gong* is efficacy and function: on the result there is tranquility and freedom from faults, as well as the function of supernormal transformations to benefit beings, hence it is called *gong*. Both cause and result are entirely accomplished by the merits of all good qualities; therefore it is generally called a "thicket of merits."

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Furthermore, in various sūtras and treatises, translating names and establishing meanings differ: some say that *chan* is named "abandoning evil," and some say "rapidly great," "rapidly abiding," or "great abiding"; since places differ like this, one must not adhere to one exclusively.

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Second, translating and explaining the unshared name. The unshared name is precisely *pāramitā*, which also has two points: first, translating the name; second, explaining it.

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Under the first, translating the name, three different translations are briefly presented: first, in most sūtras and treatises it is translated as "reaching the other shore"; second, in the Mahāyāna Treatise it is translated distinctly as "the completion of undertakings"; third, in the Ruiying jing it is translated as "crossing over without limit."

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Second, explaining these three translations also has two points: first, distinctive; second, general. These all correspond to the names and meanings of phenomena and principle.

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First, distinctive explanation: As for 'reaching the other shore', samsāra is this shore, nirvāṇa is the other shore, and defilements are the midstream. With signless sublime wisdom, the bodhisattva boards the boat of dhyāna concentration and crosses from this shore of samsāra over to the other shore of nirvāṇa. Thus we know that [this translation] explains pāramitā in terms of concentration on the principle. As for 'perfection of matters', this is the bodhisattva's great compassion universally cultivating to completion all practical activities for the sake of sentient beings. Hence the Mahāyāna[-śāstra] says: 'Because of dhyāna, the bodhisattva can bring all matters to completion; when dhyāna is in the bodhisattva's mind, it is called pāramitā.' This explains pāramitā based on practical activity. As for 'crossing over without limit', when matters and principle are discussed together, both possess a profound and distant meaning; combined, it is called 'crossing over without limit'. This explains pāramitā in terms of the completion of practices concerning both matters and principle.

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Second, common explanation of the three translations: All may equally correspond to matters and principle, and all establish different names in accordance with conditions to transform beings. Why is this? If one says that signless wisdom can cross over samsāra, and therefore it is practice of the principle, now within the principle, whether there is a Buddha or no Buddha, the nature and characteristics are ever so—how could it be discussed as signless wisdom being able to cross over samsāra? In the end, this statement is made with respect to matters. As for 'perfection of matters' also establishing its name based on principle: if one initiates practical activity in reliance on the principle, one should know that speaking of 'perfection of matters' is also naming pāramitā in terms of the principle. 'Crossing over without limit' is also not necessarily exclusively naming pāramitā in terms of the limitless of matters and principle. Why is this? The Buddhas benefit beings in accordance with conditions, appearing and disappearing without fixed form; 'without limit' sometimes corresponds to matters and sometimes to principle, so how could there be a fixed standard? One should know that the three names mutually interpenetrate matters and principle and do not necessarily belong exclusively to one or the other. The remaining cases can be understood by analogy. The meaning of pāramitā will naturally be clarified in detail below in the tenth section on concluding and returning to the ultimate intent.

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Third, discriminating analysis: As the Mahāyāna[-śāstra] says: 'Question: Why are the liberations, stations of mastery, totality spheres, and so forth not called pāramitā, while dhyāna alone is called pāramitā? Answer: Dhyāna is the greatest, like a king. When dhyāna-pāramitā is mentioned, all are subsumed. Within these four dhyānas are the eight liberations, eight stations of mastery, ten totality spheres, four immeasurables, five supernormal knowledges, refined dhyāna, mastery absorption, the fourteen minds of transformation, the araṇa-samādhi, aspiration-knowledge, summit dhyāna, the śūraṅgama and other samādhis numbering one hundred and eight, as well as the Buddha-[samādhi], Immovable, and others numbering one hundred and twenty—all are within dhyāna. The Buddhas' attainment of the Way, turning the wheel of the Dharma, and entering nirvāṇa, and all their supreme and sublime merits are entirely within dhyāna. Speaking of dhyāna subsumes everything; if one spoke of other absorptions, there would be things not subsumed. Therefore, dhyāna is called pāramitā. Furthermore, within the four dhyānas, wisdom and concentration are equal, and for this reason it is called pāramitā. In the anāgamya and the intermediate dhyāna, wisdom is plentiful while concentration is deficient; in the four formless [absorptions], concentration is plentiful while wisdom is deficient. It is like the wheels of a cart: if one is strong and the other weak, it cannot bear a load. Because wisdom and concentration are equal in the four dhyānas, it is called pāramitā. Furthermore, when speaking of pāramitā in terms of dhyāna, it subsumes all absorptions. Why is this? "Dhyāna", in the language of Qin, means "cultivation through reflection". These various absorptions are all merits of cultivation through reflection.' One should know that all absorptions may receive the name of pāramitā. Just as the Pañcaviṃśati speaks of one hundred pāramitās and also states that the liberations, stations of mastery, and so forth are all called pāramitās, the four dhyānas are simply at the root and receive the name first; it is not that [the name] does not extend to the other absorptions.

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Question: Are the dhyāna, concentration, samādhi, and pāramitā clarified above the same or different?

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Answer: If discussed generally, their names and meanings mutually interpenetrate; if understood distinctively, the names and meanings of the four dharmas each have their primary designations. Why is this? The fundamental four dhyānas are only named dhyāna; they are not concentration or samādhi, nor are they named pāramitā. The formless [absorptions] are only named concentration; they are not dhyāna or samādhi, nor are they named pāramitā. The anāgamya dhyāna and the intermediate [dhyāna], although not orthodox dhyāna-concentrations, are expedient means, so they are sometimes called dhyāna and sometimes called concentration; they are not samādhi, nor are they called pāramitā. Emptiness, signlessness, and the like are only called samādhis; they are not dhyāna or concentration, nor are they called pāramitā. The liberations, stations of mastery, six supernormal knowledges, four analytical knowledges, and so forth possess all three dharmas—dhyāna, concentration, and samādhi—yet are not named dhyāna-concentration or samādhi, nor are they pāramitā. The nine sequential absorptions possess the three dharmas, but are only named concentration; they are not called dhyāna or samādhi, nor are they pāramitā. That with vitarka and vicāra, as well as the lion's [sprint], transcending, araṇa, and others, also possess the three dharmas, but are only named samādhi; they are not called dhyāna or concentration, nor are they pāramitā. Aspiration-knowledge, summit [dhyāna], and the like possess the three dharmas, but are only named dhyāna; they are not called concentration or samādhi, nor are they pāramitā. The nine kinds of great dhyāna, the śūraṅgama, and so forth all possess the four dharmas; they are named dhyāna, concentration, and samādhi, and are precisely pāramitā. If one enters the former three dharmas with the śūraṅgama mind, all are named pāramitā; therefore, within the one hundred pāramitās, all Dharma gates are called pāramitā.

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Now, the distinction corresponding to the four dharmas has been briefly explained as above. When the great sages skillfully benefit beings in accordance with conditions, their words have no fixed standards for interpretation (and so forth). Therefore, the names established in the various sūtras and treatises appear and disappear, and their intention is difficult to discern; one must not erroneously cling to them. However, sūtras and treatises mostly explain pāramitā in terms of dhyāna because the fundamental four dhyānas are the basis of all practices. All merits of internal practice arise because of the four dhyānas and abide in reliance on the four dhyānas; for this reason, dhyāna alone receives the name of pāramitā.

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Question: Does dhyāna-pāramitā have only one name, or are there further designations?

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Answer: As the Nirvāṇa [Sūtra] says: 'As for Buddha-nature, it has five names: it is also named śūraṅgama, it is also named prajñā, it is also named the Middle Way, it is also named the diamond samādhi great nirvāṇa, and it is also said that dhyāna-pāramitā is precisely Buddha-nature.' Thus we know that the various supreme and sublime Dharma gates spoken of in other sūtras, though having immeasurable names, are all alternative names for dhyāna-pāramitā. Hence a verse in the Mahāyāna[-śāstra] says:

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'Prajñā is a single dharma, / which the Buddha speaks of under various names, / establishing different words for it / in accordance with the types of sentient beings. / If a person attains prajñā, / the mind of conceptual proliferation is extinguished entirely, / just as when the sun rises, / the morning dew vanishes all at once.'

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Drawing an analogy from this, how could the name of dhyāna not be universally pervasive? If dhyāna concentration did not fully subsume all dharmas, it would not be ultimate; how could it attain the meaning of pāramitā?

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Question: The true characteristic of all dharmas, śūraṅgama, reaching the other shore, and so on are termed ultimate only in the Buddha alone. How can the dhyāna concentrations practiced by bodhisattvas be called pāramitā?

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Answer: Because the fruit is spoken of within the cause, because it is spoken of according to one's measure, and because as explained in the sudden teaching the initial arousal of the mind and the ultimate [attainment] are not two or distinct—due to such numerous meanings, the dhyāna concentrations practiced by bodhisattvas also receive the name of pāramitā.

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Third, Clarifying the Gates of Dhyāna-pāramitā

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Because practitioners investigate the names well, they naturally understand their essence. If they wish to advance in cultivation, they must enter through a gate. Now, briefly clarifying the gates of dhyāna involves three points: first, indicating the dhyāna gates; second, explaining them; third, discriminating analysis.

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First, indicating the dhyāna gates: If one examines the dhyāna gates spoken of in the sūtras and treatises, they are indeed immeasurable; tracing their root, they do not exceed two, namely: first, form; second, mind. As a verse in the Mahāyāna[-śāstra] says:

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'Among all dharmas, / there are only name and form. / If one wishes to observe in accordance with reality, / one should also observe name and form. / Although the deluded mind has many thoughts / and differentiates among the dharmas, / there is not a single dharma / that falls outside of name and form.'

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Now, within the gate of form, it is divided into two. As a sūtra says: 'Two are the gates to the deathless: first, the gate of the contemplation of impurity; second, the gate of ānāpāna.' The gate of mind has only one gate. As a sūtra says: 'Being able to contemplate the nature of the mind is called the supreme concentration.' By dividing form and separately establishing mind, there are then three dhyāna gates, namely: first, the mundane dhyāna gate; second, the supramundane dhyāna gate; third, the supreme supramundane dhyāna gate. Hence the Mahāsaṃnipāta Sūtra says: 'There are three kinds of collecting the mind: first, collecting the mind through emerging dharmas; second, collecting the mind through ceasing dharmas; third, collecting the mind through dharmas that neither emerge nor cease.'

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Second, explaining them: Within these three gates, there are respectively two aspects: first, distinctive; second, common.

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First, distinctively clarifying the gates: A 'gate' has the meaning of allowing passage through, just as a gate in the world allows passage for people to reach a destination.

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1. Taking the breath as the dhyāna gate: If one collects the mind based on the breath, it can allow the practicing mind to pass through to the four dhyānas, the four formless [absorptions], the four immeasurables, the sixteen sublime practices, the penetrating clarity dhyāna, and so forth. This is the mundane dhyāna gate, also named collecting the mind through emerging dharmas. This is provisionally based on the dhyāna gates of ordinary beings.

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2. Taking form as the dhyāna gate: If one collects the mind based on the contemplation of impurity and so forth, it can allow the practicing mind to pass through to the nine notions, eight recollections, ten notions, liberations, stations of mastery, totality spheres, sequential absorptions, lion's sprint, transcending samādhi, and other states. This is the supramundane dhyāna gate, also named collecting the mind through ceasing dharmas. This is provisionally based on the dhyāna gates of the two vehicles.

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3. Taking mind as the dhyāna gate: If one uses wisdom to introspect the nature of the mind, it can allow the practicing mind to pass through to the Lotus, mindfulness of the Buddha, pratyutpanna, factors of awakening, śūraṅgama, and other great samādhis, as well as the dhyāna of self-nature, up to the pure and clean dhyāna and so forth. This is the supreme supramundane dhyāna gate, also named collecting the mind through dharmas that neither emerge nor cease. This is provisionally based on the dhyāna gates of bodhisattvas. For this reason, the gates are categorized in terms of these three dharmas.

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Question: Since dharmas are immeasurable, why are only these three taken as the dhyāna gates?

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Answer: Now, briefly clarifying, there are three reasons for establishing the three dharmas as gates: first, conforming to the characteristics of dharmas; second, following convenience and ease; third, subsuming dharmas exhaustively.

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1. Conforming to the characteristics of dharmas: As the Mahāsaṃnipāta Sūtra says: At the time of the kalala, there are already three things: first, life; second, warmth; third, consciousness. Inhalation and exhalation of breath are called life. Not rotting and not decaying is called warmth, which is the fire element sustained by karma, so that the form of earth, water, and so forth does not rot or decay. The mind and mentation within this are called consciousness, which is the mind of momentary awareness. When these three dharmas combine, from birth to growth, they neither increase nor decrease. Foolish persons do not understand; among them, they falsely calculate a self, a person, or a sentient being, perform various karmic actions, give rise to attachment in their minds, and through inverted causes and conditions transmigrate back and forth in the three realms. If one seeks their origin and root, they do not exceed these three dharmas; therefore, taking these three dharmas as the gates is neither too many nor too few.

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2. Establishing the three dharmas as gates in accordance with convenience and ease: If one cultivates dhyāna based on the breath, there are two conveniences: first, quickly attaining dhyāna concentration; second, easily awakening to impermanence. Taking form as the gate also has two conveniences: first, being able to sever sensual desire; second, easily understanding falsehood. As for mind as the gate, this also has two conveniences: first, being able to subdue all defilements; second, easily awakening to the principle of emptiness.

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Third, in terms of encompassing dharmas completely: these three dharmas are the root of all gates of dhyāna. Why is this? If one presents the essentials, there are three; if unpacked, they are immeasurable. For instance, within the gate of breath, there may be counting, following, or observing the breath; such methods are not singular, and the attainments reached also differ. Within the gate of form, one may take external form as the object, or take internal form as the object; one may cultivate loving-kindness and compassion, or take the physical marks of the Buddha as the object, up to realizing the observation of reality. Such practices are not singular, and the attainments reached also differ. Within the gate of mind, there may be calming (śamatha) or contemplation (vipaśyanā); one may perceive or clearly comprehend; or one may clearly comprehend various minds entering into non-mind, or clearly comprehend non-mind generating immeasurable minds, or clearly comprehend neither-mind-nor-non-mind, being able to know all minds and non-minds. Thus taking the mind as an object differs, and the attainments reached are likewise not singular. Therefore, it is said that the three gates encompass all gates of dhyāna. This matter will only become fully evident in chapters seven and eight, which explain cultivation and realization.

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Second, concerning the shared designation of the three gates: these three dharmas can all be universally applied as gates of mundane, supramundane, and supreme supramundane dhyāna. Why is this?

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First, the dharma of breath is not fixed solely as a gate of mundane dhyāna. How is this known? As in the Vinaya, the Buddha taught his śrāvaka disciples the practice of the sixteen aspects, such as observing the breath, and the disciples cultivated them according to his teaching and all attained the noble path; hence we know that it is also a supramundane dhyāna gate. As for it being a Mahāyāna gate: the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states, "Ānāpāna is the Mahāyāna of the bodhisattva." Furthermore, the Sūtra on Invoking Avalokiteśvara explains the six-character verse based on counting the breath to elucidate the three vehicles attaining the path. How could this merely be a gate of mundane dhyāna?

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Second, taking the dharma of form as a gate also cannot be merely the practice of the two vehicles, barred to the Mahāyāna, ordinary beings, and non-Buddhists. Why is this? As the Nirvāṇa Sūtra says: "Non-Buddhists can only remedy form, not mind; my disciples skillfully remedy mind." Hence we know that ordinary beings also practice the contemplation of form. As for the Mahāyāna contemplation of form, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "The notion of swelling, the notion of decay, and so forth, are the Mahāyāna of the bodhisattva." How could this merely be a gate of supramundane dhyāna?

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Third, in terms of taking the mind as a gate, it also cannot be restricted solely to bodhisattvas. Why is this? Non-Buddhists also contemplate the mind, giving rise to forty-eight views; ordinary beings take the mind as object to enter the four formless states; and as for its applicability to śrāvakas, the Nirvāṇa Sūtra says: "Because my disciples skillfully remedy the mind, they are able to leave behind the three realms." How could this be exclusively the gate of supreme supramundane dhyāna? One should know that the three gates are mutually shared; it is only because the three kinds of persons employ their minds differently that the arising of dhyāna and attainment of the path are each distinct. This principle will be extensively differentiated in section nine, on explaining the arising of teachings from dhyāna-pāramitā.

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Third, discerning the shared and distinct gates.

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Question: If that is so, why make the distinctions as before?

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Answer: In all principles and meanings, there are shared aspects and distinct aspects. The gates of teaching address varying conditions and benefit beings differently; divergent explanations carry no fault. Furthermore, the previous explanation was not one of definitive meaning (nītārtha) and should not be grasped as rigid.

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Question: If the three gates are mutually shared, can one studying counting the breath in concrete practice attain and realize the nine notions, the eight liberations, self-nature dhyāna, and so forth?

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Answer: Some do and some do not. Beginners do not; those in the two vehicles who train in mastery absorptions do; and bodhisattvas who possess expedient-means pāramitā do so at will and without obstruction.

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Question: Why is it said that beginners do not attain them? There are people who count the breath and manifest the nine notions, the liberations, or mindfulness of the Buddha and loving-kindness; how is this explained?

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Answer: This is the arising of past conditions, not direct realization gained through [systematic] cultivation. When those conditions are exhausted, it fades away without progressing, and ultimately the sequential Dharma gates are not accomplished. This will be extensively differentiated below in the internal expedient means under the signs of the arising of wholesome roots. The other two gates can be understood in like manner.

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釋禪波羅蜜次第法門 — Classical Chinese