釋禪波羅蜜次第法門 10

English (machine translation) 10

Language: English

10.1

Spoken by the Great Master Zhizhe of Tiantai of the Sui

10.4

Explanation of the Sequential Dharma Gates of Dhyāna-pāramitā: Cultivation and Realization, Chapter Seven, Part Six

From the liberations onward, there are six kinds of Dharma gates, all subsumed under the path of not destroying phenomena. Śrāvakas of sharp faculties, being endowed with these six dharmas and giving rise to true undefiledness, become great and powerful arhats who do not destroy phenomena. Thus the Mahāyāna [treatise] states: 'An arhat who does not destroy phenomena can possess the arana-samādhi, knowledge through vow, and summit dhyāna.' Now, dividing these six kinds of Dharma gates, there are four points: namely, contemplating, smelting, perfuming, and cultivating.

10.6

First, the liberations, stations of mastery, and totality spheres: these three gates all belong to contemplative dhyāna. Thus the Mahāyāna [treatise] states: 'The liberations are the initial practice, the stations of mastery are the intermediate practice, and the totality spheres are the final practice.' All serve as counteractive measures to break through ignorance, greed, attachment, and attachment to pure dharmas within the fundamental relish-dhyāna. Second, the nine sequential absorptions are smelting dhyāna. Third, the lion's sprint samādhi is perfuming dhyāna. Fourth, the transcending samādhi is cultivating dhyāna.

10.7

Now, explaining the first, contemplative dhyāna, there are two points: first, explaining the method of cultivating the three rounds of contemplative dhyāna; second, clarifying the functions of contemplative dhyāna.

10.8

First, explaining the method of the three rounds of contemplative practice: first, explaining the liberations; second, explaining the stations of mastery; third, explaining the totality spheres.

10.9

First, we explain the eight liberations. As for the eight liberations: first, having internal physical marks, one contemplates external forms—this is the first liberation; second, lacking internal physical marks, one contemplates external forms—this is the second liberation; third, personally realizing the pure liberation—this is the third liberation; fourth, the liberation of the sphere of boundless space; fifth, the liberation of the sphere of boundless consciousness; sixth, the liberation of the sphere of nothingness; seventh, the liberation of the sphere of neither-perception-nor-non-perception; eighth, the liberation of the cessation of perception and feeling.

10.10

Now, in explaining the liberations, there are five considerations: first, explaining the names; second, clarifying the sequential stages; third, distinguishing the differences among the methods of contemplation; fourth, clarifying cultivation and realization; fifth, discerning the characteristics of advancing toward the Path.

10.11

First, explaining the names. The reason why these eight Dharma gates are collectively called 'turning away and relinquishing' [i.e., liberations] is that turning away means turning away from the pure five desires, and relinquishing means abandoning the mind of attachment; hence they are named 'liberations.' Regarding the 'pure five desires': as for the coarse and vile forms, sounds, scents, tastes, and tangibles of the desire realm, coveting and clinging to these phenomena causes one to sink into the three miserable destinies, so these are called the impure five desires. The desire-realm absorption, the anāgamya, the foundational four dhyānas, and the four formless absorptions—although taste-attachment may arise toward them, these are all called the pure five desires. Now, using the liberations and counteractive undefiledness, one shatters and turns away from them with disgust, not clinging to the joy and pleasure of the foundational dhyānas of the desire [and form] realms. Therefore it is said that being able to turn away from these pure five desires and relinquish this mind of attachment is called 'turning away and relinquishing.'

10.12

Furthermore, many people say: 'Turning away and relinquishing is simply another name for liberation.' Now examining this in the light of the Mahāyāna, this view is incorrect. Why is that? As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'The bodhisattva relies on the eight liberations to enter the nine sequential absorptions.' Although an anāgāmin who personally realizes [the body] attains the nine sequential absorptions, they do not receive the title of possessing the eight full liberations. Thus we know that in the causal stage, disgust with and turning away from afflictions is called 'turning away and relinquishing'; later, when one completes contemplation, refining, permeating, and cultivating, generating genuine undefiledness, and the fetters of the three realms are exhausted, at that time 'turning away and relinquishing' transforms and is named 'liberation.' What is stated like this has a meaning that can be relied upon.

10.13

Second, concerning clarifying the sequential stages, interpretations differ. If we follow what the Dharmaguptaka scholars clarify, the first two liberations have their stations in the desire realm; the third pure liberation has its station in the four dhyānas of the form realm; the fourth, fifth, sixth, and seventh—these four liberations—have their stations in the four formless realms; the eighth liberation, of the cessation of perception and feeling, has its station beyond the three realms. If we follow what the Sarvāstivādin scholars state, the first two liberations have their stations extending through the desire realm, the first dhyāna, and the second dhyāna; the third pure liberation is exclusively in the fourth dhyāna. They say: 'The third dhyāna has excessive pleasure, and it is close to leaving impurity, so a liberation is not established there.' The lower five liberations are explained with stations no different from the former. Further, another master says: 'The third dhyāna has no stations of mastery, and the fourth dhyāna has no liberations.' This differs from the previous views. Now, relying on what is taught in the Mahāyāna, the treatise states: 'The first liberation is subsumed under the first dhyāna; the second liberation is subsumed under the second dhyāna.' One should know that these two liberations have their stations in the first and second dhyānas; to counteract and break through the desire realm, both are spoken of as contemplating external forms with an impure mind.

10.14

Third, the pure liberation has its station in the third dhyāna; hence the treatise states: 'As for the pure liberation, because it conditions purity it is pure, and one experiences pleasure throughout the entire body, so it is called personally realizing it.' Among the phenomena of the three realms, apart from the third dhyāna, there is no other pleasure throughout the entire body. The treatise also states: 'In the fourth dhyāna, there is one turning away and one relinquishing, and four stations of mastery.' Following this orderly advance and retreat, one should know that its station lies in the third and fourth dhyānas; if one blindly assigns it to everything, it would contradict the treatise. If we were now to thoroughly use this meaning to refute the previous views and harmonize the teaching's import, it would become exceedingly convoluted. The lower five liberations are assigned to stations no different from the former. We now rely on the latter master's explanation to distinguish the order of stations.

10.15

Third, explaining the differences among the methods of contemplation: the Dharmaguptaka scholars clarify that these eight liberation contemplations all take the contemplation of emptiness as their essence; the Sarvāstivādin scholars clarify that these impure contemplations of turning away and relinquishing all take the contemplation of existence, with disgust and turning away as their essence. Now, these eight liberations possess both phenomenal and principle contemplations: in the cause they are called 'turning away and relinquishing,' and when the fruit is fulfilled they are called 'liberation,' also called 'liberation through both parts' (ubhayatobhāga-vimukta). If one were to rely exclusively on what the former two schools taught, then phenomena and principle would mutually lack completeness; how could one receive the title of liberation through both parts? The methods of meditative contemplation here differ from those of the former two schools; the difference in shallowness and depth will naturally be seen below.

10.16

Fourth, clarifying cultivation and realization. When a practitioner wishes to cultivate the undefiled meditative practice of the eight liberations, they must strictly observe all the precepts of the five categories, making them utterly pure. Furthermore, they must be diligent and heroic, adorned with a great vow, their mind neither retreating nor sinking; only then can they accomplish this great matter.

10.17

Regarding the first liberation: not having destroyed internal and external forms, and not having extinguished internal and external marks of form, one contemplates form with an impure mind; this is called the first liberation. Why is that? Sentient beings have two kinds of practice: craving-practice and view-practice. Those with excessive craving cling to pleasure and are mostly bound by external fetters; those with excessive views cling mostly to views such as the view of self and are bound by internal fetters. For this reason, those with excessive craving contemplate the impurity of external bodies; those with excessive views contemplate the impurity and decay of the internal body. Now, in clarifying the meditative practice of this liberation, it mostly begins first from the internal; once internal contemplation is accomplished, one then contemplates the external with an impure mind.

10.18

How does one contemplate the internal? The practitioner straightens the body and corrects the mind, carefully contemplating the big toe of the foot, imagining it swollen and black like a large bean, or like the mark of a callous on the foot. In a quiet mind, when this mark is completed, one then imagines the swelling rising up to the size of a pear-bean, and so on until one sees the big toe swollen like a chicken's egg. Next, one contemplates the second toe; the third, fourth, and fifth toes are also like this. Next, one contemplates the rest of the foot, again seeing it swollen, up to the sole, the heel, the ankle, the calf, the knee, the thigh, and the hip, all seen as swollen. Next, one contemplates the right foot in the same way. Next, with a quiet mind, one should carefully imagine the passages of feces and urine, the waist, the spine, the abdomen, the back, the chest, and the flanks, all seen as swollen. Next, with a quiet mind, one should carefully contemplate the left shoulder blade, arm, elbow, wrist, palm, and five fingers, all seen as swollen; up to the right shoulder blade, it is also like this. Next, with a quiet mind, one should carefully contemplate the neck, nape, head, and chin, all seen as swollen. The whole body and neck become rigid. In this way, from head to foot and from foot to head, observing along the body, one sees only swelling, and the mind generates disgust. Furthermore, one should contemplate bursting, festering with pus, stained with impure blood, and worms and pus flowing from the passages of feces and urine. The abdomen having split open, one sees all the internal organs and the thirty-six components rotting and impure, and the mind generates disgust. Contemplating one's own body, it is worse than a dead dog; contemplating the external bodies of beloved men and women, they are also like this, not to be loved or enjoyed. It is explained in detail as in the nine notions, differing only in excluding the two notions of scattering and burning.

10.19

When the practitioner cultivates this contemplation, if the afflictions of the desire realm have not ceased, they should abide in this contemplation for a long time, making the mind of disgust fully ripened. If free from craving, at that time they should proceed to contemplate the white bones. With single-minded calm and stability, they carefully contemplate between the eyebrows, imagining the skin and flesh splitting open, seeing white bone the size of a fingernail, distinctly clear. Next, directing the mind upward, they split open the skin and flesh, immediately seeing the frontal bone and the hairline bone split wide open, directly seeing the mark of the bone. Further, they contemplate the parietal bone, also seeing the skin and flesh fall away, and the skull bone emerging. Further, steadying the mind, from the head downward, they imagine the skin and flesh gradually peeling away to the feet in accordance with their mind. The skin and flesh having peeled away, they see only a skeleton with joints supporting one another, sitting upright and motionless.

10.20

The practitioner at that time steadies the mind and carefully contemplates these bones as arising from causes and conditions: depending on the toe bones to support the foot bones; depending on the foot bones to support the ankle bones; depending on the ankle bones to support the calf bones; depending on the calf bones to support the knee bones; depending on the knee bones to support the thigh bones; depending on the thigh bones to support the hip bones; depending on the hip bones to support the lumbar bones; depending on the lumbar bones to support the spinal bones; depending on the spinal bones to support the rib bones. Furthermore, depending on the spinal bones to support the neck bones above; depending on the neck bones to support the jawbone; depending on the jawbone to support the teeth; above is the skull. Furthermore, depending on the neck bones to support the shoulder bones; depending on the shoulder bones to support the arm bones; depending on the arm bones to support the wrist bones; depending on the wrist bones to support the palm bones; depending on the palm bones to support the finger bones. Interdependently supporting one another like this, there are three hundred and sixty bones. Carefully contemplating each one, they recognize the large and the small, the hard and the soft, mutually provisional and interdependent; wherein there is no master and no self—what then is the view of self? The incoming and outgoing breaths are merely wind-energy, likewise neither the body nor the self. Contemplating feelings, mind, and even phenomena, they know all to be false and deceptive, without master and without self. Having performed this contemplation, they immediately shatter the view of self, and arrogance and the five desires are also entirely eliminated.

10.21

At that time, they should again steady the mind, from head to foot and from foot to head, carefully contemplating along the body, deeply refining the white bones through perhaps hundreds of thousands of repetitions. The tendons and flesh of the skeleton being completely gone, the color of the bones is like mother-of-pearl or conch shell. Contemplating deeply without ceasing, they immediately see bright, sparkling white light upon the bones. Having seen this mark, they should then carefully contemplate between the eyebrows; as they contemplate, they also see white light blazing brightly, all converging toward the mind. The practitioner does not grasp at the marks of light, but merely steadies the mind between the eyebrows. If the mind remains tranquil and abides naturally of itself, with virtuous roots developing, they will see light of eight colors emerging and rotating between the eyebrows, shining everywhere across the ten directions, all utterly luminous and pure. The eight colors are earth, water, fire, wind, blue, yellow, red, and white. Illumining the great earth everywhere, they see the color of earth like yellow and white pure earth; they see the color of water like clear, settled water in an abyss; they see the color of fire like pure fire with smokeless fuel; they see the color of wind like dust-free pure wind; they see the color of blue like a mountain of refined gold; they see the color of yellow like campaka flowers; they see the color of red like the clouds of a spring morning; they see the color of white like mother-of-pearl or snow. In accordance with these marks of color, all have radiance. Although form is seen distinctly, no substantial matter is to be found; these forms are transcendent and superior, not possessed by the mundane world. When this mark manifests, the practitioner's mind is steady and secure, and joy and pleasure are immeasurable, beyond what words can record.

10.22

The practitioner should again deeply refine the skeleton from head to foot, and then withdraw the mind, carefully contemplating the forehead, keeping the mind abiding on the object. Again they see light of eight colors rotating and emerging. Stilling the mind in sequence like this, they contemplate the hairline, crown, both ear canals, brow bones, eye sockets, nose, mouth, teeth, jawbone, and neck bones. From top to bottom, all the three hundred and sixty bones and joints are seen emitting light of eight colors rotating and emerging. As the practitioner's concentration becomes progressively subtler, from head to foot and from foot to head, contemplating this skeleton, they see the entire body radiating light, illuminating everything everywhere, all utterly luminous and pure. If it is a great bodhisattva, they will see images of the Buddhas within the light; if the practitioner's virtuous roots are weak and inferior, only upon reaching the fourth dhyāna will they be able to see the images of the Buddhas.

10.23

When the practitioner's light shines brightly, and the concentrated mind possesses joy and bliss far exceeding what was attained above, this is called the mark of realizing the first liberation. Why is this? Because the internal skeleton has not yet been eliminated, it is called 'internally possessing the mark of form'; and because one sees the external eight kinds of light and the impure objects of the desire realm, it is said that 'with this impure mind, one contemplates external forms.' There are two kinds of external form: such as the impurities of the desire realm, which are impure external forms; and the eight kinds of pure form, which are forms of the form realm belonging to the supramundane, hence called 'external forms.' Because the practitioner sees internal and external impure forms, they turn away from and abandon the desire realm, their mind finding no joy or delight in it. Because they see the eight kinds of pure form, they immediately know that the fundamental first dhyāna is clouded by ignorance, deceptive, and unreal, with coarse and inferior spheres of experience; thus they are able to abandon it without their mind being tainted by attachment. Therefore the treatise says: 'Turning away from these pure and clean five desires and detaching from this clinging mind is called liberation.'

10.24

Furthermore, as the Mahāyāna [treatise] explains that the first dhyāna is one liberation, one should know that liberation is simply the undefiled first dhyāna. If it is the first dhyāna, it then possesses the meaning of the five factors, which shall now be differentiated. When the practitioner begins from the initial contemplation of impurity up to refining the skeleton into brilliant radiance, this is the mark of contemplation dhyāna at the level of desire-realm concentration. Next, gathering the mind at the space between the eyebrows so that it settles tranquilly in concentration is the mark of contemplation dhyāna at the anāgamya level. When the eight kinds of light revolve and emerge, noticing these eight colors never before seen and experiencing great astonishment and realization in the mind is the mark of the vitarka factor of contemplation dhyāna. Discerning the eight colors, each with distinct marks not found in the mundane world, is the vicāra factor. The mind's rejoicing and leaping with joy is the prīti factor. The tranquil state delighting and cheering the mind is the sukha factor. Although seeing these colors, one is free from inverted notions, and samādhi remains unshaken—this is the ekāgratā factor. Having now briefly differentiated the marks of these five factors of undefiled contemplation dhyāna, one should know that they are distinctly different from the five factors in the fundamental, the sublime practices, and the penetrating clarity explained above.

10.25

Second is the liberation in which one destroys internal form and eliminates the marks of internal form, while neither destroying external form nor eliminating the marks of external form, and with this impure mind contemplates external form: this is the second liberation. Why is this? Because for the practitioner in the first liberation, the skeleton's emission of light is already complete throughout; now, wishing to enter the internal purity of the second dhyāna, they destroy and eliminate the internal skeleton, taking it to its end. Yet because the delusions of view and thought of the desire realm are not yet severed, they still contemplate the external marks of the impurity of white bones; hence it is said: 'with this impure mind, one contemplates external form.'

10.26

Now cultivation and realization are clarified. In the subsequent mind-moment of the first liberation, the practitioner does not accept the disturbance of vitarka and vicāra. Closely contemplating the internal body's skeleton as deceptive and unreal, void and porous inside and out, they exclusively focus on the marks of its disintegration, grinding down, and extinction. Contemplating in this way, they gradually see the skeleton rot, shatter, and disintegrate like fine dust, dispersing and returning to emptiness so that no internal form is seen. At that time, they merely gather the mind into absorption, focusing on external light and impurity. Focusing single-mindedly on the object, they do not accept vicāra or vitarka. Afterward, the internal mind suddenly becomes clear and pure; samādhi's correct attainment arises together with great joy; and they see the eight kinds of light shine forth from internal purity, illuminating the ten directions with double the brilliance of before. Having realized the great joy and radiance of the internal dharma, they immediately know that the fundamental second dhyāna is deceptive, coarse, and inferior, feeling revulsion toward it and turning away without clinging. Hence it is called liberation, and is also called the undefiled second dhyāna. Within it the four factors are fully present, which can be seen upon investigation.

10.27

Third is the liberation of the pure realized by the body. As said in the Mahāyāna [treatise]: 'Because the object is pure, it is pure; experiencing bliss throughout the entire body, it is called realized by the body.' Why is this? When the practitioner wishes to enter this third liberation, after the second liberation their mind does not accept [its states]; contemplating external impurities, all are completely destroyed and dispersed without remainder; nor do they accept the agitation of great joy. They merely gather the mind and closely contemplate the marks of the eight-colored radiance. Having taken these marks, they enter deep samādhi, refining these eight colors to make them exceedingly clear and pure. Settling the mind on the object, they tranquilly enter absorption. When the absorption arises, it is born together with bliss; they see the external eight-colored light as clear, pure, and spotless, like the light and color of wondrous jewels, each shining brightly and illuminating according to its mental image, filling all directions with thorough purity outside. As the external forms illuminate the mind, the mind becomes clear and pure; bliss gradually increases, filling the whole body, and the entire physical frame is filled with joy. Having realized this dharma, they turn away from and abandon the fundamental [dhyāna], their mind taking no delight or attachment in it. This is a brief explanation of the marks of realizing the pure liberation, also called the undefiled third dhyāna. Within it the five factors are complete, which can be seen upon deep reflection. This applies all the way to the pure forms of the fourth dhyāna as well; all are subsumed under the pure liberation, differing only in lacking bliss throughout the entire body.

10.28

Question: If so, since pure forms exist all the way from the first liberation onward, why is it only now called the pure liberation?

10.29

Answer: Here four meanings should be applied for differentiation: first, impure-impure; second, impure-pure; third, pure-impure; and fourth, pure-pure. 'Impure' means that, as with the body of thirty-six elements in the desire realm, its nature and marks are already impure; and by the power of the contemplation of impurity, one further sees this body as bloated, festering with pus, bruised, and foul-smelling—this is seeing further impurity within impurity. 'Impure-pure' means that although white bones are fundamentally an impure entity, when one contemplates them with a focused mind until their grease and marrow are exhausted, they are like mother-of-pearl or conch shell, shining with white light—this is purity within impurity. 'Pure-impure' means that although there is pure light from the first liberation onward, this light has three causes and conditions of impurity: first, its place of emergence is impure, meaning it comes out from the skeleton; second, what it illuminates is impure, meaning it illuminates external objects; third, the substance of the light is impure because it has not yet been refined, just as unrefined gold has not had its dross completely removed and its luster is not pure. Due to these causes and conditions, although the first dhyāna has light, it is not called 'pure because the object is pure.' Although the second dhyāna has no white bones and its light emerges from internal purity, it still illuminates external impurities, has not yet been refined, and is accompanied by great joy; thus it cannot be called 'pure due to the object.' Now, 'pure-pure' means that the eight-colored light is fundamentally pure form, and here at this stage it is also freed from the three kinds of impurity; hence it is called 'pure-pure,' and is also called 'pure because the object is pure.' Because the meaning of purity is fully complete, it is therefore spoken of as the pure liberation.

10.30

Fourth is the liberation of space: after the desire realm, the practitioner has already eliminated the impure forms of the skin and flesh of their own body; after the first liberation, they have eliminated the form of the white bones of the internal body; and after the second liberation, they have removed all external impure forms, leaving only the eight kinds of pure form up to the fourth dhyāna. These eight kinds of form all abide based on the mind, just as illusory forms abide based on an illusory mind: if the mind abandons form, form immediately perishes. Single-mindedly focusing on space and harmonizing with space, one enters the sphere of boundless space; this clarifies how the expedient means for eliminating form differs from before. The realization of the absorption of the sphere of space has the meaning explained earlier. When the practitioner wishes to enter the liberation of space, they must first enter the absorption of space. The absorption of space is the initial gateway to liberation, because one turns away from and abandons form by taking formlessness as object. When ordinary persons enter this absorption, it is called 'formless'; when disciples of the Buddha enter this absorption, their deep mind is resolutely irreversible—this is called 'liberation.' What is called the deep mind? Because they skillfully cultivate śamatha. What is called resolutely irreversible? Because within this absorption they skillfully cultivate vipaśyanā, emptiness, signlessness, unconditionedness, and wishlessness, they are able to abandon the fundamental clinging mind, thus not falling back into transmigration in saṃsāra; hence it is called resolutely irreversible.

10.31

Furthermore, when disciples of the Buddha are about to enter the formless absorptions, they have the contemplation of the eight noble lineages. Through the four kinds of counteractive contemplation, such as on ulcers and sores, they are able to turn away from and abandon the dharmas of the formless; through the four kinds of correct contemplation, such as on impermanence, they shatter the two inversions—provisional and real—regarding the formless realm, and are able to generate undefiledness. The methods of the practice of the contemplation of the eight noble lineages are entirely as explained earlier when leaving the absorption of space to cultivate the absorption of consciousness. However, there, one only cultivated the eight noble lineages because one wished to leave space; here, as soon as the practitioner enters the absorption of space, they immediately cultivate the eight noble lineages, and although abiding within the absorption, they do not cling to the absorption of space; hence it is called liberation.

10.32

Fifth, the sphere of consciousness; sixth, the sphere of nothingness; and seventh, the liberation of the sphere of neither-perception-nor-non-perception should also be differentiated one by one in this manner.

10.33

Eighth is the liberation of the cessation of perception and sensation: turning away from and extinguishing sensation, perception, and the various mental dharmas and mental concomitants is called the liberation of the cessation of perception and sensation. Why is this? Because the disciples of the Buddha, weary of the distracted mind, enter absorption to rest; resembling the dharma of nirvāṇa, it is placed and realized in the body, hence called 'bodily realization.'

10.34

When the practitioner cultivates this liberation of the cessation of perception and sensation, they must extinguish the aggregates, realms, and entrances of neither-perception, as well as all mental concomitants. How are they extinguished? Although in neither-perception there are no coarse afflictions, it is fully equipped with four aggregates, two entrances, three realms, and ten kinds of subtle mental concomitants: namely, first, sensation; second, perception; third, volition; fourth, contact; fifth, attention; sixth, desire; seventh, resolve; eighth, mindfulness; ninth, concentration; and tenth, prajñā. What is sensation? That is, sensation of consciousness. What is perception? That is, perception of consciousness. What is volition? That is, volition of dharmas. What is contact? That is, contact of the mind. What is attention? That is, attention to dharmas. What is desire? That is, entering and emerging from absorption. What is resolve? That is, resolve toward dharmas. What is mindfulness? That is, mindfulness of samādhi. What is concentration? That is, the mind abiding according to the Dharma. What is prajñā? That is, the faculty of prajñā.

10.35

When the body of prajñā, craving for the formless, ignorance, restlessness, arrogance, the conditioned factors not associated with mind, and other dharmas of suffering and its origin come together through causes and conditions, then neither-perception exists. Previously, in the liberation of neither-perception, although knowing these matters, one did not cling to neither-perception—hence called 'liberation'—yet had not extinguished all the mental concomitants. Now, because the practitioner wishes to enter the liberation of the cessation of perception and sensation, they must not accept neither-perception; single-mindedly focusing on the true, they cut off the aggregates, realms, and entrances. Then the aggregates, entrances, and realms of neither-perception cease, all causes and conditions of saṃskāras cease entirely; sensation ceases, up to prajñā ceasing; afflictions such as craving and ignorance cease; all mental concomitants cease, and all that is not mental concomitants also ceases. This is called 'not shared with ordinary persons' and 'not a mundane dharma.' If one can contemplate like this, it is called the cessation of perception and sensation. Using the perception and sensation capable of contemplating truth, one extinguishes the perception and sensation of suffering and origin in neither-perception. Now, as the practitioner wishes to enter the liberation of the cessation of perception and sensation, they must further deeply know that the perception and sensation capable of contemplating truth are also not ultimate tranquility; thus they abandon the absorption-sensation and prajñā-perception capable of contemplation. Abandoning these two minds of concentration and prajñā that take truth as their object is what is meant by 'turning away from and extinguishing sensation, perception, and all mental concomitants.' It is like using a later sound to stop an earlier sound: once the earlier sound has ceased, the later sound can also be eliminated in like manner. Perception and sensation having ceased, this mind consequently accords with the dharma of cessation; the dharma of cessation sustains the mind, silent and without any conscious awareness; hence it is called 'bodily realizing the cessation of perception and sensation.' In this absorption, since there is no mental consciousness, if one wishes to enter or emerge, one simply relies on the duration of one's original vow.

10.36

Fifth is differentiating the marks of heading toward the path. For a practitioner cultivating the eight liberations to enter the path, there are three differences:

10.37

First, one initially uses the liberations to destroy the dharmas obstructing the path; subsequently, one fully cultivates the stations of mastery up to the transcending samādhi, with both phenomenal and principle contemplations complete, before generating true undefiledness and realizing the path of the three vehicles.

10.38

Second, when cultivating the eight liberations, if this person intensely revulses against birth-and-death and desires to quickly attain liberation, they then extensively cultivate true contemplation conditioned by the [Four Noble] Truths and the like. Thereupon, right within the eight liberations, true undefiledness arises, and they realize the paths of the three vehicles; this is also termed being complete in the eight liberations. One should know that this person does not necessarily possess the lower five kinds of Dharma gates.

10.39

Question: If so, when this person has not yet attained the nine sequential absorptions, why have they already received the name of having attained the eight liberations?

10.40

Answer: This meaning should be distinguished through a fourfold proposition: first, there are cases possessing the nine sequential absorptions that are not liberations; second, there are liberations that are not sequential absorptions; third, there are sequential absorptions that are also liberations; fourth, there are those that are neither sequential absorptions nor liberations, but are the eight liberations.

10.41

Third, if a person's mind of revulsion against birth-and-death is profound, then when realizing only the first liberation, they deeply contemplate the principle of the true concentration of the four truths. If undefiledness arises, they immediately enter the vajra-samādhi on this stage and realize the paths of the three vehicles; one should know that such a person also does not necessarily possess the upper seven kinds of liberations. A bodhisattva-mahāsattva's mind is like space, without grasping or rejecting; through the power of expedient means, they skillfully cultivate the liberations, fully accomplishing all Buddha-dharmas and delivering sentient beings. One should know that the liberations are precisely the bodhisattva's Mahāyāna.

10.42

Next, the Dharma gate of the eight stations of mastery is explained. The eight stations of mastery are: 1. having notions of internal forms, one perceives external forms as few, whether pleasant or ugly—this is called the first station of mastery of mastering knowledge and mastering vision; 2. having notions of internal forms, one perceives external forms as many, whether pleasant or ugly—this is called the second station of mastery of mastering knowledge and vision; 3. having no notions of internal forms, one perceives external forms as few, whether pleasant or ugly—this is called the third station of mastery of mastering knowledge and vision; 4. having no notions of internal forms, one perceives external forms as many, whether pleasant or ugly—this is called the fourth station of mastery of mastering knowledge and vision; 5. the blue station of mastery; 6. the yellow station of mastery; 7. the red station of mastery; 8. the white station of mastery.

10.43

If relying on the Yingluo jing, the four great elements are taken as the four stations of mastery. Now, in elucidating the stations of mastery, there are four points: first, explaining the names; second, elucidating the stages; third, distinguishing the signs of cultivation and realization; fourth, elucidating the approach to the path.

10.44

First, explaining the names. As for these eight dharmas collectively being termed 'stations of mastery', there are two meanings: first, whether pure or impure five desires, when one attains this contemplation, one can overcome them at will, hence the name 'stations of mastery'; second, one skillfully tames the contemplating mind—just as riding a horse to strike bandits, one not only shatters the front ranks but can also skillfully control one's horse—hence the name 'stations of mastery'. This differs from the liberations. The sūtras also call them the eight spheres of vanquishing. If, based on the stations of mastery, the defilements are severed completely, then one knows that the deceptive aggregates and sense fields are all extinguished; at that time, the stations of mastery change their name to the eight spheres of vanquishing.

10.45

Second, elucidating the sequential stages: now relying solely on what is taught in the Mahāyāna [treatise], the initial two stations of mastery have their stage in the first dhyāna; the subsequent third and fourth stations of mastery have their stage in the second dhyāna; the latter four stations of mastery have their stage in the fourth dhyāna. The reason why no stations of mastery are established in the third dhyāna is that its bliss is abundant and its mind is dull. The previous two dhyānas are close to the desire realm, and the defilements of the desire realm are difficult to destroy; thus, although situated in the second dhyāna, one still contemplates impurity to destroy the fetters of the lower stage. Since the fourth dhyāna is the culmination among forms, the mastery over form culminates here. Since the four formless [absorptions] lack form, and also because the defilements of their stages to be destroyed are slight, no stations of mastery are established [there].

10.46

Third, elucidating cultivation and realization. The reason it says 'having notions of internal forms, one perceives external forms as few' is that because the objects conditioned are few, it is called 'few'. Because the path of contemplation is not yet augmented, one contemplates few conditions; if one were to contemplate many, one fears it would be difficult to rein in. Just as a deer roving untamed cannot be let loose far away. What is called contemplating few? The practitioner themselves contemplates seeing the impurity of their own body, and also contemplates the impurity, swelling, rot, and white bones of someone beloved, and their mind is intensely revulsed, as explained in the first liberation.

10.47

'Whether pleasant or ugly': contemplating external forms, those resulting from the retribution of wholesome karma are called pleasant, and those from unwholesome karma retribution are called ugly. Furthermore, when the practitioner, following the contemplation method received from their master, contemplates external conditions as various impurities, these are called ugly forms. If the practitioner at times remembers and falsely generates notions of purity, contemplating pure forms, these are pleasant forms. Furthermore, the practitioner binds the mind to one place within their own body and contemplates that forms in the desire realm are of two kinds: first, those able to give rise to sexual desire; second, those able to give rise to anger. Those able to give rise to sexual desire are pure forms, named pleasant; those able to give rise to anger are impure forms, hence named ugly.

10.48

'Mastering knowledge and mastering vision': when the contemplating mind is mellow and mature, within pleasant forms one's mind feels no greed or attachment, and within ugly forms one's mind feels no anger; one merely contemplates forms as being produced from the harmony of the causes and conditions of the four great elements, unstable like water foam, with wisdom deeply penetrating the characteristics of the provisional and the real. When the practitioner abides in this gate of impurity, if the fetters of sexual desire and anger arrive, they can refrain from following them; hence it is called a station of mastery. It is called mastery because it overcomes the inverted defilements of [seeing] purity within impurity.

10.49

Furthermore, concerning pleasant and ugly, there are two kinds of contemplation of impurity: first, seeing the foulness and impurity of the thirty-six bodily parts of one's own body and other bodies—this is called ugly; second, removing the internal and external skin, flesh, and five viscera, and merely contemplating the white bones like cornelian or snow, even shedding brilliant light—this is called pleasant. When the practitioner sees impurity, they immediately know it is provisional and unreal, and their mind does not fear or sink; when seeing pure forms, they know they arise from conditions, and their mind is not attached—this is called mastering knowledge and mastering vision. Furthermore, the practitioner contemplates forms at will within few conditions, transforming them with mastery, and can also skillfully control the contemplating mind; hence it is called a station of mastery. Second, having notions of internal forms, one perceives external forms as many, whether pleasant or ugly—this is called mastering knowledge and vision:

10.50

When the practitioner's contemplating mind is already tamed, at that time they do not extinguish the internal skeleton, but further, within concentration, broadly contemplate external forms—namely, carefully contemplating one corpse up to ten, a hundred, a thousand, or ten thousand; one land up to ten, a hundred, a thousand, or ten thousand lands; one Jambudvīpa up to one four-continent world, and so on—seeing that all are corpses. When contemplating one swelling corpse, they see all [bodies] as swollen, and likewise up to rotting, blood-stained, purulent, bruised, and flayed. Once the practitioner has broadly seen the impurity of corpses and their mind is intensely revulsed, next they should carefully contemplate one corpse stripped of skin and flesh, seeing only the white bones, and in this manner proceed until all corpses are stripped of skin and flesh, seeing white bones filling the world everywhere. This contemplation is explained broadly in the Dhyāna-sūtra, and should be explained in full therein.

10.51

Once the practitioner's contemplation of external bones is accomplished, they should again, with a concentrated mind, carefully contemplate the white bones of their internal body, refining them to be bright and pure, like cornelian or mother-of-pearl. While contemplating their own bones, they see all external skeletons rise and stand, lining up in rows facing one another, raising their hands and approaching. Within samādhi, the practitioner immediately knows that all these skeletons have merely come following one's thoughts and have no fixed reality; their mind is neither alarmed nor terrified. Furthermore, their mind should silently think and scold these skeletons: 'Halt! You skeletons, where have you come from!' When scolded in this way, they see all the skeletons collapse back to the ground; this may occur many times.

10.52

When the practitioner deeply contemplates the internal bones, they then see light universally illuminating the ten directions; illuminated by the light, all the skeletons also become bright and pure. When this contemplation is accomplished, toward all enemies, loved ones, and neutral persons, as well as all pleasant and ugly [forms], their mind is equal, without attachment or hostility; this is called mastering knowledge and mastering vision whether pleasant or ugly. The meaning of mastering knowledge and vision of pleasant and ugly is as explained before.

10.53

Furthermore, when the practitioner abides in this contemplation, they can see one skeleton, or they can see skeletons everywhere throughout the four continents; this is called 'many'. Again, withdrawing their mindfulness, they contemplate one skeleton; hence it is called mastering knowledge and mastering vision. Because they can master at will the signs of the five desires, males and females, and cleanliness, it is called a station of mastery. Moreover, they can skillfully tame the contemplating mind: although knowing that the nature of the contemplating mind is nonexistent, yet they turn freely among objects and contemplate all realms without obstruction; hence it is called a station of mastery. These meanings are explained broadly in the Mahāyāna [treatise].

10.54

Furthermore, a teacher says: 'If one merely contemplates all humans and sees impure white bones, this is called few; if one performs the great contemplation of impurity, this is called many.' The great contemplation of impurity is for the sake of destroying greed and attachment everywhere. What is meant by the contemplation of everything? One contemplates elephants, horses, cattle, sheep, the six domestic animals, birds, and beasts, seeing them all as swollen corpses. Furthermore, one contemplates food and drink as all like worms and dung; clothing and silk fabrics as pieces of rotting skin and rotting flesh, foul-smelling and repulsive; money and precious jewels as venomous snakes and vipers, in an instant changing in death, foul, rotten, and impure; grains as foul dead worms; houses, fields, lands, walled cities, the great earth, mountains, rivers, and forests as all rotten, decaying, foul-smelling, impure, overflowing, and surging; even seeing white bones scattered in disorder, all worldly things being impure and extremely abhorrent like this. Within samādhi, the practitioner sees them as soon as they contemplate, turning them freely, able to destroy all worldly pleasantness and ugliness, attachment and hatred, greed and grief, and defilements; hence it is called 'having notions of internal forms, one perceives external forms as many, whether pleasant or ugly, mastering knowledge and mastering vision'.

10.55

Question: Since the requisites of life in the world are not impure, but are phenomena of skin, flesh, sinews, and bones, why are they all seen as impure and decaying?

10.56

Answer: This is a path of resolute belief; it is a transformation of mental power, not a contemplation of the real. Why is this? All things are not truly pure, yet due to the power of the inversion of purity, one ultimately sees them all as pure and gives rise to greed and attachment. Although not everything is completely impure, now, through the wisdom-power of the contemplation of impurity, one sees them all as impure and destroys the defilements—what fault is there in this? Just as when the kalpa-ending fire arises, all of the great earth, sentient and insentient, of various kinds, all become flames due to the power of the fire. Now, contemplating all the world with an impure mind, one sees everything as impure, just as a person with supernormal powers turns tiles and stones into gold and jade. One should know: what fixed nature do phenomena possess? That teacher explained it in this way.

10.57

For the second station of mastery, if one ponders this meaning deeply, both the principle and the contemplative practice may all be relied upon and used. Next, elucidating the third and fourth stations of mastery: the methods of contemplative practice do not differ from the previous ones, differing only in having no notions of internal forms. The method of extinguishing internal forms was explained at the beginning of the first two liberations. Now, because the practitioner wishes to thoroughly break the defilements of the desire realm, they cultivate these two stations of mastery again in the second dhyāna, counteracting and eradicating the fetters of the lower stage so that none remain, and also re-transforming the path of contemplation so that it becomes sharp, mature, radiant, firm, and unfailing, with its efficacy becoming ever superior.

10.58

Next, explaining the four stations of mastery of blue, yellow, red, and white: the practitioner does not accept the bliss of bodily realization in the third dhyāna; when entering the fourth dhyāna, mindfulness and wisdom are pure, and the four colors become all the more radiant, like the brilliance of exquisite gems, surpassing the previous colors; hence they are called stations of mastery. Furthermore, the practitioner uses unshakeable wisdom in the fourth dhyāna to refine these four colors, making the few many, and the many few, transforming them freely, seeing them when wishing to see, and extinguishing them when wishing to extinguish; hence they are called stations of mastery. Furthermore, when the practitioner sees these superior forms in samādhi, if their fetters and outflows are not yet severed, affection for the Dharma may sometimes arise in the mind; to sever affection for the Dharma, they carefully contemplate these forms and know they arise from the mind—just as an illusionist contemplates illusory forms, knowing they arise from the mind, and therefore does not generate attachment—at that time the liberations change their name to stations of mastery.

10.59

Fourth, explaining the characteristics of proceeding to the Path also has three points: First, one initially uses the stations of mastery to regulate the mind, and thereafter fully cultivates practices such as the transcending [samādhi], generating genuine undefiledness and realizing the Path of the Three Vehicles. Second, fully accomplishing these eight stations of mastery, one deeply enters the genuine contemplation of the Four Truths; within the fourth dhyāna, one generates genuine undefiledness, complete with the thirty-four minds, cuts off the fetters of the three realms, and realizes the Path of the Three Vehicles. Third, there are practitioners who, upon attaining the first station of mastery and entering the first dhyāna, have an intense aversion and fear, and immediately reflect: "What use to me now are these various dhyānas among phenomenal things? I need only quickly seize nirvāṇa!" Having made this reflection, right within this stage they deeply contemplate the Four Truths, the twelve links of dependent origination, the Middle Way, and the true mark; if undefiledness arises, they immediately realize the noble fruit of the Three Vehicles. The lower seven stations of mastery should also each be distinguished in this way. Although the bodhisattva-mahāsattva knows that all dharmas are ultimately empty and tranquil, out of pity for all sentient beings they deeply cultivate the stations of mastery. Within the stations of mastery they generate great supernormal knowledges, subdue the heavenly Māra, shatter all non-Buddhists, and deliver sentient beings; one should know that the stations of mastery are themselves the Bodhisattva Mahāyāna.

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釋禪波羅蜜次第法門 — Classical Chinese