釋禪波羅蜜次第法門 3

English (machine translation) 3

Language: English

3.1

Expounded by Great Master Zhizhe of Tiantai under the Sui

Differentiating the Prior Expedient Means of Dhyāna-pāramitā, Part Two of Chapter Six (From this point there are two fascicles, both explaining the internal expedient means. The present single fascicle directly explains the arising of internal and external wholesome roots due to cessation. In this, the arising of wholesome roots of various dhyānas and samādhis, in terms of phenomena and principle, is explained broadly in reference to the indistinct initial state of the first dhyāna, merely showing that practitioners differ in habitual causes and roots of capacity, so that at the time of initial realization, the dhyānas that arise are different. If one speaks of what follows after the first dhyāna—the arising of the profound and subtle states of various dhyānas and samādhis in terms of phenomena and principle—all this is explained extensively in the seventh major section, Cultivation and Realization; that text has not yet circulated.)

3.5

Second, explaining the internal expedient means for cultivating dhyāna-pāramitā, divided into five tiers: first, explaining the gate of cessation; second, explaining the examination of wholesome and unwholesome roots of capacity; third, explaining methods for pacifying the mind; fourth, explaining the curing of illnesses; fifth, explaining the awareness of demonic occurrences. That these five are collectively called internal expedient means is entirely based on the skillful application within a tranquil and subtle mind at the time concentration first arises, taking up and letting go without losing suitability, whereby one will certainly realize deep dhyāna-concentration; hence they are called expedient means. Now, among the internal expedient means, taking cessation as the primary gate is because all the merits of dhyāna-concentration arise from subduing the mind and putting an end to distraction; thus a sūtra says: "Restrain it in one place, and there is nothing that cannot be accomplished." Cessation being the primary gate has its meaning right here.

3.6

Question: In explaining the five dharmas of practice in the external expedient means above, singleness of mind has already been differentiated; why repeat it?

3.7

Answer: Not so. Above, we merely discussed singleness of mind in general, which was not yet a complete and detailed differentiation of the method of the subtle gate of cessation. Here, in order to enable the practitioner to know well the basis of pacifying the mind, we explain extensively the marks of entering concentration through the shallow and deep, coarse and subtle aspects of cultivating cessation; there is no fault in repeating it.

3.8

Question: The sūtras speak of two gates to the ambrosia: first, the gate of the contemplation of impurity; second, the gate of ānāpāna. They do not speak of cessation as the primary gate; why now do you say that cessation is the primary gate?

3.9

Answer: Not so. Among the various dhyānas, cessation is the universal gate: the universal encompasses the particular, while the particular does not encompass the universal; therefore, one first teaches cessation. If one enters other dhyānas after cessation, there is universal benefit; if one relies on other gates, there is the fault of incongruity. Curing afflictions is also like this. Furthermore, we now explain that there are two kinds of teachers:

3.10

The first teacher has already attained the eye of the Path: observing capacities and bestowing dharmas, he is sure to support their original habits and expertly recognize counteragents. He is not like Śāriputra who, when teaching two disciples, did not know their capacities, and taught the contemplation of impurity to the son of a goldsmith and taught counting breaths to the son of a washerman; this went against what they were originally accustomed to, so the method did not arise, and they ended up generating wrong views. The Buddha switched their contemplations, and they immediately awakened to the traces of the Path.

3.11

The second teacher lacks the knowledge of others' minds, has not attained the eye of the Path, and does not recognize capacities and faculties. When someone comes to learn meditation, he should only teach the gate of cessation first; because the mind is in concentration, wholesome and unwholesome roots of capacity will immediately arise. If various dhyāna-concentrations arise due to the tranquil mind, the teacher should instruct him to cultivate them by supporting what is original. If no Dharma gate arises at all, or if various fetters such as greed, anger, or delusion arise, he should teach counteragents to smash whichever is predominant; when the obstruction to the Path is eradicated, dhyāna-concentration will arise.

3.12

Now putting the gate of cessation first is precisely the correct intention of the second teacher in bestowing the Dharma. If it were otherwise, wholesome and unwholesome roots and conditions would be difficult to distinguish, and rashly conferring other methods would inevitably incur the error of mistaking capacities. Within the gate of cessation, there are naturally four points: first, differentiating the differences among the gates of cessation; second, the overarching intent of establishing cessation; third, explaining the methods of cultivating cessation; fourth, distinguishing the marks of realizing cessation.

3.13

First, differentiating the differences among the gates of cessation comprises two meanings: first, discussing cessation in terms of practice; second, discussing cessation in terms of principle.

3.14

First, explaining cessation in terms of practice has many paths, but now we briefly present three points: first, cessation by fixing on conditions; second, cessation by restraining the mind; third, cessation by embodying the real. The reason all are called cessation (zhi) is that zhi means restraining (zhizhi) and also putting an end to (zhixi). When the mind arises, one restrains it so that it does not flow away; hence it is called restraint. Focusing the mind and steadying the resolve to put an end to all distracting thoughts is called cessation. Now, "cessation by fixing on conditions" means tying the mind to places such as the bridge of the nose or the navel, not letting it race about; hence it is called cessation by fixing on conditions. "Cessation by restraining the mind" means that if the mind engages in vitarka and vicāra, one restrains it and keeps it from arising; hence it is called cessation by restraining the mind. "Cessation by embodying the real" means realizing that all dharmas are empty and putting an end to all delusive thoughts; hence it is called cessation by embodying the real.

3.15

Second, discussing cessation in terms of principle also has many paths, but now we briefly present three points: first, cessation conforming to conditions; second, cessation of entering concentration; third, cessation of the true nature. "Cessation conforming to conditions" means that whenever the mind arises, it is endowed with the mental factor of samādhi; thus the Nirvāṇa Sūtra says: "Concentration among the ten mahābhūmikas is called lower concentration." "Cessation of entering concentration" means that at the time of realizing concentration, the dharma of concentration upholds the mind, and the mind ceases and abides; this is cessation of entering concentration. "Cessation of the true nature" means that the principle of the mind's nature is eternally unmoved of itself, and is therefore called cessation; thus the Viśeṣacintā Sūtra says: "All sentient beings are themselves the absorption of cessation." Now we use these three meanings to complete the three cessations above: in terms of conforming to conditions and letting nature have concentration, we speak of cessation by fixing on conditions; in terms of the resultant dharma of concentration, we speak of cessation by restraining the mind; because one is endowed with an unmoving nature, we speak of cessation by embodying the real.

3.16

Second, explaining the overarching intent of establishing cessation naturally has four parts: first, explaining shallow and deep; second, counteracting and refuting one another; third, conforming to inclinations and desires; fourth, conforming to suitability of capacities.

3.17

First, distinguishing the different marks of shallow and deep among the three kinds of cessation: going from coarse to subtle entails the meaning of shallow and deep. Since fixing on conditions and restraining the mind are phenomenal, they are coarse and shallow; embodying the real enters into the subtle, so it is deep and subtle.

3.18

Second, explaining how the three cessations counteract and refute one another has two types: first, using the deep to refute the shallow; second, mutually refuting each other. "Using the deep to refute the shallow" means: in order to refute the distracted mind that conditions external objects, one establishes cessation by fixing on conditions. Cessation by restraining the mind then refutes cessation by fixing on conditions: mind is not a material dharma, so how could it be tied to places such as the nose or diaphragm? If one wishes to quiet it, one should only put an end to all grasping at conditions, thus causing one to restrain the mind and keep to oneness. Cessation by embodying the real then refutes the previous cessation by restraining the mind: mind has no form or mark, and its nature cannot be grasped; how could it be restrained? Comprehending that mind is non-mind, not giving rise to delusive thoughts, cessation without cessation, resting where there is nothing to rest—only this is called cessation. Cessation that has cessation is still based on delusive conceptualization, and is not called cessation. This is using the deep to refute the shallow, returning to the source and reverting to the root; thus the three cessations are established. Second, "mutually refuting each other" means that while cultivating cessation, if any view arises, one alternately takes one form of cessation as a counteragent to refute it; this can be understood through careful examination.

3.19

Third, conforming to inclinations and desires: some people naturally delight in pacifying the mind on an object, while others naturally only delight in restraining the mind, and embodying the real is also like this. If one teaches someone the Dharma according to what he delights in, he will joyfully uphold and practice it; if it goes against his inclinations, his mind will not desire or delight in it.

3.20

Fourth, matching suitability of capacities does not necessarily follow inclination. For example, someone may desire to embody the real but not enter concentration; if he temporarily fixes the mind and keeps to an object, various dhyānas will immediately arise. In such cases, one should confer the Dharma according to what is suitable.

3.21

Third, explaining the methods of cultivating cessation also has three points: first, cultivating cessation by fixing on conditions; second, cultivating cessation by restraining the mind; third, cultivating cessation by embodying the real. First, in explaining the method of cultivating cessation by fixing on conditions, five locations are briefly explained: first, fixing the mind on the crown of the head; second, fixing the mind on the hairline; third, fixing the mind on the bridge of the nose; fourth, fixing the mind on the navel; fifth, fixing the mind on the earth disc. The foreign Tripiṭaka master with golden teeth explained these as the five-gate dhyāna.

3.22

Question: The mind can be fixed on any part of the body; why specify these five places?

3.23

Answer: These five places are convenient for applying the mind, whereas other places are not loci for tranquilizing it. Places such as the flanks and ribs are all off-center, so they are not mentioned. Just as the roundness of the head models heaven, and the squareness of the feet models earth, the navel is the ocean of qi, the nose is the gate of wind, and the hairline is the place for cultivating the contemplation of bones; therefore, they are taken as gates.

3.24

Having one fix the mind on the crown of the head is because when the mind is sunken, drowsy, and prone to sleep, one pacifies the mind above; if done for a long time, it causes one to have floating wind, suddenly resembling wind disease, or appearing as if one has attained supernormal power and wants to fly; because of these faults, it cannot be used constantly.

3.25

If one ties the mind to the hairline, here the hair is black and the flesh is white, so the mind easily stays. It may also arouse one's original bone-notion contemplation; but over time faults arise, such that the eyes are fond of looking upward, or one might see colors such as yellow and red, resembling flowers or clouds, with various appearances that cause one's thoughts to become inverted.

3.26

If one ties the mind to the bridge of the nose, the nose is the gate of wind, and one perceives the outgoing breath and incoming breath, not remaining [fixed] from thought-moment to thought-moment, making it easy to awaken to impermanence. It also assists one's original practice of ānāpāna; when the mind is tranquil, it can arouse dhyāna-concentration.

3.27

If one ties the mind below the navel, the navel is the ocean of qi, also called the central palace; tying the mind to the navel can eliminate various illnesses, or at times one inwardly sees the thirty-six components [of the body], arousing dhyānas such as the sublime practices.

3.28

If one ties the mind to the earth-wheel, this is the lowest; as the qi descends following the mind, the four elements then harmonize. It also assists one's original practice of the contemplation of impurity, which mostly arises from below; by tying the mind because of this, one may be able to arouse the original [practice].

3.29

The contemplation gates of impurity take these five places as conditions to make the mind non-distracted, in order to distinguish the cultivation of 'stopping by tying to conditions'—such is the intent here. For example, when a monkey gets to a tree, it leaps and bounds about, but if tied to a pillar, over a long time it naturally becomes tamed. The mind is also like this. If the mind comes to rest, before entering absorption there is another stopping, called 'stopping through concentrating the mind'. If one manages to enter absorption, body and mind are obliterated, naturally tranquil of their own accord, which is 'stopping upon entering absorption'.

3.30

Second, explaining the cultivation of 'stopping by restraining the mind': The mind is not physical form, nor does it have a location; how could it be tied to an object? It is merely false thinking and conditioned deliberation, and therefore must be restrained. If the mind abides in tranquility, then it does not need to be restrained; simply concentrating its mind and putting an end to all turbulent thoughts is itself the cultivation of stopping.

3.31

Question: The mind is neither above nor below, yet at times it seems loose or tense, sinking or floating. What is the method of harmonizing it?

3.32

Answer: Although the mind is neither above nor below, in order to cure the troubles of sinking and floating, placing it above or below incurs no fault in practice. If the mind floats and stirs, one can intentionally place it below to stop it; if the mind sinks and submerges, one can place it above to stop it. Furthermore, if one places and settles the mind below, the benefits are numerous, briefly stated as two: first, the mind easily attains absorption; second, various illnesses do not arise.

3.33

Third, explaining the cultivation of 'stopping through realizing reality': Through correct wisdom, one realizes that all dharmas of cause and effect in the three realms—all aggregates, bases, and elements, the three poisons, the ninety-eight proclivities, and the twelve links of dependent origination—are completely empty and tranquil. As it is said in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*: 'Form itself is empty; it is not that form is destroyed to become empty; the nature of form is of itself empty. Emptiness is itself form; form is itself emptiness. Apart from form there is no emptiness; apart from emptiness there is no form. Sensation, perception, formations, and consciousness, and all other dharmas are also like this.' Why is this? Now, seeing presently that the inherent nature of dharmas such as the aggregates, bases, and elements does not exist, how could they give rise to all such inverted notions as a self, a person, a sentient being, or a lifespan? How is it known to be empty? If all afflictions, karmas, and actions arisen in the past are the causes, and in the present taking hold of the physical components of the parents is the condition, the harmonious convergence of causes and conditions produces the retributive effect; and because there is a retributive effect, there are all dharmas such as the aggregates, bases, and elements—then what kind of dharma is this karma, such that it can act as the cause for the retributive effect, the aggregates, and the bases? If one says that the past wholesome mind is itself the karma, the past mind and mental factors that performed good have already perished and ceased; how could they act as the cause for the present retributive effect and dharmas such as the aggregates and bases? If one says that the mind is not the cause of karma, but rather the mind creates karma and karma comes following the mind, then since the mind changes and perishes, karma should also change and perish following the mind. If karma changes and perishes, how could it induce the retributive effect and dharmas such as the aggregates and bases in the present lifetime? If karma changes and perishes, one should know that karma does not arrive at the present. Why is that? Because karma does not come. If karma does not come and yet one receives retribution, this retribution is not called a retribution. Why is that? Because if there is no karma, then the retribution has nothing to recompense. If one says that although the past mind has perished and ceased, the subsequent mind arises in succession, so karma can come following the mind, then it should also be that although the past karma has perished and ceased, subsequent karma arises in succession, and thus can arrive at the present. If that were so, then there would be a great fault. Why is that? At times, a past wholesome mind perishes and an unwholesome mind arises in succession; now it should also be that past wholesome karma perishes and subsequent unwholesome karma arises in succession, in which case only unwholesome karma would be seen arriving at the present. If so, it should induce an unwholesome retribution; how could it induce a wholesome effect? If one says that karma comes without following the mind, this karma should have its own retribution, received apart from the mind. Yet in reality this is not so.

3.34

Furthermore, if karma has characteristics, it is conditioned; if it is conditioned, it must fall into the three characteristics. If it falls into the three characteristics, it is subject to arising and perishing; if it is subject to arising and perishing, it does not arrive at the present. Since the past has already perished, one should know that the original karma has also perished; what induces this effect? It is impossible that newly arising karma can induce the present effect. One should know that the proposition that karma has characteristics is untenable. If one says that karma has no characteristics and yet can induce an effect, this is also not so. Why is that? Dharmas without characteristics are unconditioned. What is unconditioned has no karma; how could it induce an effect?

3.35

Furthermore, a dharma without characteristics is the meaning of emptiness; emptiness has no arising or perishing, so how could it be called karma? If one says that the empty and characteristicless can induce an effect, the three unconditioned dharmas should also induce an effect. Since that cannot be, how can one say that karma is without characteristics and yet can induce an effect? Through various such causes and conditions, karma cannot be apprehended; one should know that this karma does not exist. If karma cannot be apprehended, how can one say that all aggregates, bases, and elements are born from internal karmic causes? Nor are they born from external conditions: if retribution definitely existed from conditions, then whenever yin and yang unite, there should always be a retributive effect and all dharmas such as the aggregates, bases, and elements. If so, they would not await karma upholding consciousness to arrive before there is birth; hence we know they are not born from external conditions. If it is claimed that because causes and conditions combine, retributive effects and dharmas such as the aggregates and bases are born: if there were birth within the cause and condition individually, upon combining there should be two births; if each has no birth, upon combining how could there be birth? If it is claimed that there is birth apart from causes and conditions, this is not so. Even birth from causes and conditions is untenable, how much more so birth without causes and conditions? If there were birth without causes and conditions, the meaning of cause and effect would be ruined: people in the world who do good would receive unwholesome retribution, people who do evil would receive wholesome retribution, and there should also be no cultivation of the Path. This would destroy mundane cause and effect of good and evil, and is called great wrong view.

3.36

One should know that all dharmas, such as the aggregates and bases, do not exist from internal causes, nor from external conditions, nor from the combination of causes and conditions, nor without causes and conditions. If they do not exist, they are empty. If within non-existent emptiness one conceives existence, one should know that this is merely the false conception of existence through ignorance and inversion. If one thoroughly knows that all dharmas conceived through inversion are false and deceptive, like dreams or phantoms, having only names, while the dharmas of names are also unobtainable, then the path of speech is severed, the place of mental activity ceases, and all is ultimately empty and tranquil, like empty space. If the practitioner realizes that all dharmas are like empty space, there is no grasping and no discarding, no reliance and no leaning, no abiding and no clinging. If the mind is free of grasping and discarding, reliance and leaning, abiding and clinging, then all false thinking, inversions, and karmic actions of saṃsāra completely cease: unconditioned and without desire, without ideation and without practice, without fabrication and without action, without showing and without speaking, without dispute and without contention, obliterated in purity, like great nirvāṇa—this is called true stopping. This is stopping without any place to stop; the stopping of non-stopping is called 'stopping through realizing reality'. Therefore, a scriptural verse says:

3.37

"Among all dharmas,
Causes and conditions are empty and without master;
Putting the mind to rest, one reaches the original source,
And is therefore called a śramaṇa."

3.38

Fourth, explaining the realization of stopping: There are two different explanations. One master says: 'Stopping has no separate realization; it only serves as a prior expedient means for the various dhyānas. If there is anything realized, it belongs to the other dhyānas.' This meaning is precisely what is discussed below in explaining the arousal of wholesome roots. Second, a master says: 'Stopping not only universally arouses the various dhyānas, but also has its own distinct method of realization, which is the five-wheel dhyāna. Why is that? All other Dharma gates each have separate methods for settling the mind and practicing, after which they successively arouse different dhyānas.' Here we explain that in this stopping, merely by restraining the mind in one place, the five wheels are naturally aroused. Just as when clear water has no ripples, myriad images all appear, so too is stopping.

3.39

Now we explain realizing the five wheels through stopping. The five wheels are: first, the earth-wheel; second, the water-wheel; third, the wind-wheel; fourth, the gold-sand wheel; fifth, the vajra-wheel. These five Dharma gates are all named by borrowing metaphors. They are generally named 'wheels' in the sense of turning: just as when a worldly wheel turns, it leaves here and reaches there, so too is the explanation of wheels in dhyāna. For instance, because the earth-wheel leaves the turbulent mind of the lower ground and turns to reach the upper ground, it is called a wheel. And so on up to the vajra-wheel, its meaning is also like this, because it turns to reach the ultimate fruit of the non-learner.

3.40

First, the earth-wheel: Earth has two meanings: first, upholding without moving; second, generating myriad things. If through stopping the practitioner realizes the concentration of the anāgamya, the mind suddenly becomes limpid, and one naturally perceives the marks of body and mind to be empty, obliterated into absorption; the absorption-dharma upholds the mind without moving, and hence it is called 'upholding'. Because the anāgamya generates the various virtues of the first dhyāna, the matter is identical to generating myriad things.

3.41

Second, the water-wheel: Water has two meanings: first, moistening and growing; second, its nature is pliable. If within the earth-wheel the practitioner realizes the water-wheel samādhi, this is the arousal of the various virtues of the dhyānas; the water of concentration moistens the mind, and one naturally perceives the wholesome roots within the mind increasing and growing, which is the meaning of 'moistening'. Because absorption is attained, body and mind are soft and compliant, subduing haughtiness, and the mind follows wholesome dharmas, which is the meaning of 'pliable'; hence it is called the water-wheel.

3.42

Third, the wind-wheel: Like wind in the world, it has three meanings: first, moving through empty space without obstruction; second, stirring myriad things; third, being able to destroy. The practitioner's arousal of the wind-wheel samādhi is also like this: if through dhyāna-concentration one arouses conformable wisdom and unobstructed expedient means, it is like wind moving through space, completely unobstructed. As for 'stirring': attaining the path of expedient means, one can then stimulate various supramundane wholesome roots so that virtues grow. As for 'destroying': wisdom and expedient means can shatter all views and afflictions. If people of the two vehicles attain this wind-wheel samādhi, it is the arousal of conformable undefiled understanding of the five expedient means. If it is a bodhisattva, one enters the ten faiths of the iron wheel; this is called the wind-wheel.

3.43

Fourth, the gold-sand wheel: Gold is a metaphor for the true, while sand illustrates non-clinging. If the practitioner arouses the true wisdom regarding [the defilements of] views and thoughts, free from defilement and clinging, one attains the fruits of the three paths. If it is a bodhisattva, one enters the ranks of the three worthies and ten stages, able to destroy all dust-and-sand afflictions; this is called the gold-sand wheel.

3.44

Fifth, the vajra-wheel: The ninth unobstructed path is called the vajra-wheel samādhi. Just as a diamond (vajra) is hard in essence and sharp in function, able to crush various things, the vajra samādhi is also like this: not invaded by false delusion, able to sever all bonds and proclivities and become an arhat. If in the mind of a bodhisattva, it is vajra-prajñā, shattering the subtle delusions of ignorance and realizing sarvākārajñatā; it is also called pure dhyāna. Relying on this dhyāna, the bodhisattva attains the fruit of great bodhi.

3.45

Furthermore, just as a wheel will never turn on its own without oxen to drive it, the same is true of the dhyāna-concentrations of the five wheels. Although each stage has its various sublime merits, if one does not take the realization of reality as the guide and cultivate with non-attachment, there will be hindrances at stage after stage, thereby going against the function of a wheel. Now, because the practitioner skillfully cultivates the realization of reality with non-attachment, they can turn from the initial mind all the way to the ultimate fruit, and the function of the wheel is then accomplished. Therefore, the Lotus Sūtra says: "Sentient beings are attached everywhere; I lead them to emerge." One should know that if practitioners skillfully cultivate the gate of cessation, they will be able to fully possess the dhyāna-concentrations of the five wheels and realize the noble fruits of the three vehicles.

3.46

Second, concerning the examination and verification of wholesome and unwholesome root-dispositions: when practitioners are able to skillfully cultivate the gate of cessation and quiet various turbulent thoughts, their minds become clear and calm. Because the mind is calm, the wholesome roots from past lives will naturally unfold. If there are no wholesome ones, then various unwholesome phenomena will arise. Therefore, a sūtra says: "First move them with concentration, and later eradicate [defilements] with wisdom."

3.47

Cessation is the initial gate. Between the two matters of wholesome and unwholesome, one will certainly occur. The practitioner must clearly recognize their signs so that in choosing and discarding they do not diverge from the correct path; hence, it is necessary to distinguish them. Now, regarding the wholesome and unwholesome root-dispositions, there are two points: first, to examine and verify the wholesome root-dispositions; second, to examine and verify the unwholesome root-dispositions. However, regarding the order in which the wholesome and unwholesome arise, it varies with each individual; it is not necessarily predetermined that the wholesome comes first and the unwholesome follows.

3.48

First, examining and verifying the wholesome root-dispositions comprises four points: 1. Listing the headings of wholesome dharmas; 2. Correctly explaining the signs of wholesome roots arising; 3. Examining to know the false and true; 4. Discerning the indeterminate arising of dhyāna.

3.49

First, regarding listing the headings of wholesome dharmas, wholesome dharmas are of two kinds: first, external wholesome dharmas; second, internal wholesome dharmas. Now, in explaining external wholesome dharmas, wholesome acts are indeed numerous, but five kinds are briefly outlined: 1. Giving; 2. Maintaining precepts; 3. Filial piety towards parents, masters, and elders; 4. Faithfully revering the Three Jewels and diligently making offerings; 5. Chanting, reciting, listening, and studying. These five kinds of wholesome roots are briefly used to illustrate that the arising signs of external wholesome dharmas are not uniform. The reason they all belong to external wholesome dharmas is that their original practice was entirely cultivated in a distracted mind; because they were not yet able to transcend the desire realm and bring forth undefiled dhyāna-concentrations, they are called external wholesome dharmas. Second, explaining internal wholesome dharmas: these are the five gates of dhyāna: 1. The gate of ānāpāna; 2. The gate of contemplation of impurity; 3. The gate of the mind of loving-kindness; 4. The gate of causes and conditions; 5. The gate of the samādhi of mindfulness of the Buddha. These five Dharma gates comprehensively subsume all dhyānas and bring forth the undefiled, and are therefore called internal wholesome dharmas.

3.50

Question: Internal wholesome dharmas are immeasurable; how can one speak of only five gates?

3.51

Answer: Although the five names are few, their practices connect to all dhyānas. Why is this? 1. As for the gate of ānāpāna, this connects to the fundamental [dhyānas] as well as the sublime practices, penetrating clarity, and other dhyāna-samādhis; 2. As for the gate of contemplation of impurity, this connects to the nine notions, liberations, transcending, and other dhyāna-samādhis; 3. As for the gate of the mind of loving-kindness, this connects to the four immeasurables and other dhyāna-samādhis; 4. As for the gate of causes and conditions, this connects to the twelve causes and conditions, the four truths, and other dhyāna-samādhis of wisdom practice; 5. As for the gate of mindfulness of the Buddha, this connects to the nine kinds of dhyāna and the one hundred and eight samādhis.

3.52

Furthermore, the first gate of counting breaths is the mundane dhyāna of ordinary persons; next, the gate of impurity is the supramundane dhyāna practiced by śrāvakas; next, the gate of the mind of loving-kindness is where both ordinary persons and nobles cultivate loving-kindness for great merit and enter the four immeasurable minds; next, the gate of causes and conditions is what is practiced by pratyekabuddhas; next, the gate of mindfulness of the Buddha possesses vast merits and is what is practiced by bodhisattvas. This briefly explains the shallow and deep characteristics in the sequence of the five gates.

3.53

Furthermore, the five gates of dhyāna-concentration counteract the four parts of defilements, and the four parts of defilements give rise to the eighty-four thousand afflictions. One should know that the five gates can also give rise to eighty-four thousand Dharma gates. In this respect, mentioning only five gates completely subsumes all internal wholesome dharmas. The arising of the five stops of mind for the initial worthies explained by the Abhidharma masters has points of convergence with this.

3.54

Second, next explaining the signs of wholesome roots arising, which also consists of two points: 1. Explaining the signs of external wholesome roots arising; 2. Explaining the signs of internal wholesome roots arising.

3.55

What are the signs of external wholesome roots arising? External wholesome dharmas are not of only one kind; now, following the previous headings, five kinds are briefly outlined:

3.56

First, explaining that when practitioners are quietly concentrated in sitting, they suddenly see various clothing, bedding, food and drink, rare jewels, fields and gardens, ponds, and carriages. When such things happen, or alternatively, due to the mind's tranquility, they are naturally able to abandon stinginess and greed, and practice generosity in their minds without any attachment or begrudging. One should know that this is the sign of the arising of the two kinds of wholesome roots—habitual and retributive—of giving from past lives or the present life.

3.57

Second, if during cessation, tranquility, and concentration, practitioners suddenly see their own bodies handsome, dignified, and solemn, the clothes they wear pure and in accordance with the Dharma, their bodies bathed and clean, and obtaining fine and pure objects; when seeing such things, or alternatively, due to the mind's tranquility, the mind of precepts and patience arises, and they naturally distinguish the light and heavy, down to generating fear over minor offenses, practicing patience and humility; one should know that this is the sign of the arising of the two kinds of wholesome roots—habitual and retributive—of precepts and patience from past lives or the present life.

3.58

Third, if practitioners, while sitting, suddenly see monastic masters, parents, clansmen, and relatives wearing pure clothes, joyful, delighted, and dignified; when seeing such things, or alternatively, because of the mind's tranquility, minds of loving-kindness, benevolence, respect, and filial piety naturally arise; one should know that this is the sign of the arising of the two kinds of wholesome roots—habitual and retributive—of filial respect toward elders from past lives or the present life.

3.59

Fourth, if practitioners, while sitting, suddenly see stupas and monasteries, dignified statues and images, sutra scrolls, and offering ornaments, with pure monastic assemblies gathering in Dharma assemblies; when seeing such things, or alternatively, within a tranquil mind generating faith and reverence, honoring the Three Jewels, delighting in making offerings, being diligent and courageous, and constantly free from indolence; one should know that this is the sign of the arising of the two kinds of wholesome roots—habitual and retributive—of faithfully revering the Three Jewels and diligently making offerings from past lives or the present life.

3.60

Fifth, if practitioners, while sitting, due to the mind being clear and tranquil, see the fourfold assembly of virtuous ones explaining the Tripiṭaka or listening to, receiving, chanting, and reciting the Mahāyāna; or sometimes, due to the mind being tranquil, chanting and recitation naturally enters [the mind], and whatever they hear is immediately understood, or they naturally can comprehend the Tripiṭaka and Mahāyāna sutras, discerning them without impediment; one should know that these are all the signs of the arising of the two kinds of wholesome roots—habitual and retributive—of chanting, reciting, listening, and explaining from past lives or the present life.

3.61

When practitioners see such various auspicious signs and bring forth various wholesome minds, this is not dhyāna-concentration. For the most part, it is because they cultivated various merits with a distracted mind in past lives or the present life, and now, through the power of the tranquil mind, those events are enabled to arise. The appearance of various manifested forms all belongs to the signs of retributive causes becoming manifest; the unfolding of the wholesome mind is entirely the arising of wholesome habitual causes. Such instances are numerous and cannot be fully spoken of; this merely outlines the general idea.

3.62

Furthermore, in the arising of the two causes—habitual and retributive—the practitioners' root-dispositions differ. Some practitioners only give rise to the signs of retributive causes, without giving rise to the wholesome mind of habitual causes; some practitioners only give rise to the wholesome mind of habitual causes, without giving rise to the signs of retributive causes; some practitioners give rise to both habitual and retributive causes; some practitioners give rise to neither. Such matters of causes and conditions are difficult to understand; how could one interpret them mistakenly?

3.63

Question: How can the wholesome roots of a distracted mind manifest within a tranquil mind?

3.64

Answer: Even the defilements and evil karma generated in past lives and the present life can be seen within dhyāna-concentration; how much more so wholesome roots, which accord with principle—how could they not be seen?

3.65

Question: Among seeing these various signs, are there also any produced by Māra?

3.66

Answer: There are also those produced by Māra. If one wishes to distinguish them: "Māra" simply means "killer." If, when these signs arise, they can cause the practitioner's mental consciousness to become agitated and confused, or further increase various defilements, oppressing, obstructing, and causing numerous impediments unfavorable to the concentrated mind, they are all produced by Māra. As for the arising of wholesome roots: practitioners perceive for themselves that after seeing these signs, although they have not yet realized dhyāna-concentration, their bodies and minds are clear and bright, their sense faculties pure, their bodies possess physical strength, what they do is auspicious, and wholesome thoughts unfold; from this time onward, they feel their minds are easy to collect, their bodies and minds are secure and tranquil, and free from various faults. One should know that these are the signs of wholesome roots arising. Furthermore, in such matters, if wholesome roots arise, the signs of retributive causes manifest temporarily and then subside, while the wholesome mind of habitual causes continues unbroken. If they are signs produced by Māra, they do not disappear for a long time; even though they subside, they return again to oppress and disturb the practitioner, while the wholesome mind only arises temporarily and then vanishes, or at times turns into unwholesome thoughts; one should know that this is demonic. Furthermore, demonic and correct signs are extremely difficult to fathom; unless one stays close to an enlightened master, one must not rashly accept them.

3.67

Question: Do these wholesome roots invariably arise prior [to dhyāna], or can they also arise in deep concentration when one realizes various dhyānas?

3.68

Answer: This matter is not fixed; they are not necessarily seen entirely before concentration. Because external wholesome dharmas are coarse, they are simply explained first.

3.69

Second, what is meant by the signs of internal wholesome roots arising? We now explain the arising of internal wholesome roots in terms of the five gates of dhyāna. Within these five gates, each gate is divided into three, making fifteen kinds of wholesome roots arising in all. 1. Explaining the three different signs of wholesome roots arising in the gate of ānāpāna: 1. Wholesome roots of counting breaths; 2. Wholesome roots of following breaths; 3. Wholesome roots of contemplating breaths.

3.70

1. As for the wholesome roots of counting breaths: when practitioners skillfully cultivate the three cessations as described above, body and mind become harmonized, and the various dhyānas of the desire realm and anāgamya arise; body and mind become clear and empty-quiescent, and the concentrated mind is secure and tranquil. Thereafter, in one sitting, two sittings, or up to ten days, a month, or a year, by properly caring for the breath, the concentrated mind does not regress. Then, within concentration, the mind suddenly senses bodily and mental movements, and the eight sensations arise in succession. This is the sign of the arising of the wholesome root of the fundamental first dhyāna. Within this concentration, the joy, happiness, and wholesome mind are secure and tranquil beyond analogy. Having thus brought forth the first dhyāna, one continues up to bringing forth the concentrations of the four dhyānas, formlessness, and so on.

3.71

2. The arising of the wholesome roots of following breaths also occurs within the tranquil, concentrated mind of the desire realm and anāgamya. One suddenly perceives the length of the inhalation and exhalation, and the pores over the entire body becoming hollow and open. Then, with a clear mind, one sees the thirty-six bodily components within the body, just like opening a granary and seeing grains, millets, hemp, and beans. The mind feels great astonishment and delight, is quiescent, tranquil, and comfortable, eliminates bodily formations, and up to the mind experiencing joy and happiness. These are the signs of the wholesome roots of the sublime practices arising.

3.72

3. Explaining the arising of the wholesome roots of contemplating breaths: also within the subtle and tranquil mind of the desire realm and anāgamya, one suddenly sees one's own breath entering and leaving through the pores, unobstructed throughout the whole body, gradually becoming distinct and keen, like seeing the layers of skin through gauze, and the same with the bones and flesh; one also sees the eighty thousand families of worms within the body—their coarse and fine, long and short [forms], and their sounds and voices. The joy and happiness of the concentrated mind is double that described above. Or one sees one's own body like a plantain tree, a mass of foam, or the appearance of a cloud shadow. These are the signs of the wholesome roots of the contemplation of penetrating clarity arising.

3.73

2. Explaining that within the contemplation of impurity there are three different signs of wholesome roots arising: 1. The nine notions; 2. The liberations; 3. The great contemplation of impurity.

3.74

1. As for the wholesome roots of the nine notions: within a calm, concentrated mind in the desire realm or the anāgamya stage, one suddenly sees corpses of other men and women bloated. At that time, the mind is startled into awakening; one laments one's past stupor and infatuation, feels disgust and revulsion toward the beloved five desires, and resolves never again to draw near them. Or one sees the signs of livid discoloration, blood smearing, pus-filled rot, scattered gnawed remains, broken and scattered white bones, and so forth. These are the signs of the arising of the wholesome roots of the nine notions.

3.75

2. Explaining the arising of the wholesome roots of the liberations: within a calm, concentrated mind in the desire realm or the anāgamya stage, one suddenly sees the internal body as impure, bloated, and disordered; or one sees one's own white bones, from head to foot, joint supporting joint, even to the point where the skeleton radiates blazing brilliance, while the concentrated mind is serene and stable, disgusted with the five desires, and free of attachment to self or person. These are the signs of the arising of the wholesome roots of the liberations.

3.76

3. Explaining the arising of the wholesome roots of the great impurity contemplation: within a concentrated mind in the desire realm or the anāgamya stage, one sees the internal body and external bodies, all flying birds and running beasts, clothing, food and drink, mountains, forests, and trees as entirely impure; or one sees a single household, a single village, a single land, and even the ten directions as entirely impure; or one sees white bones, even seeing one's own white bones radiating blazing brilliance, and so forth. These are the signs of the arising of the wholesome roots of the stations of mastery in the great impurity contemplation. When this contemplation arises, it can shatter all minds of attachment.

3.77

3. Explaining the differences in the arising of the three kinds of wholesome roots in the contemplation of benevolence (maitrī): first, benevolence conditioned by sentient beings; second, benevolence conditioned by dharmas; third, unconditioned benevolence.

3.78

1. As for the arising of benevolence conditioned by sentient beings: within a calm, concentrated mind in the desire realm or the anāgamya stage, the mind suddenly gives rise to benevolent remembrance of sentient beings, first taking as its object the sign of dear ones attaining happiness. Thereby absorption arises, peaceful and joyful, extending to neutral persons and enemies who are all seen attaining happiness, without anger or resentment, without enmity or vexation, vast and immeasurable, pervading the ten directions. These are the signs of the arising of the wholesome roots of benevolence conditioned by sentient beings. Or compassion conditioned by sentient beings arises, and similarly up to joy and equanimity.

3.79

2. Explaining the arising of benevolence conditioned by dharmas: within a calm, concentrated mind in the desire realm or the anāgamya stage, one suddenly realizes for oneself that all internal and external [phenomena] are merely the dharmas of the aggregates (skandhas) and sensory bases (āyatanas); when arising, it is only dharmas that arise, and when ceasing, it is only dharmas that cease, seeing no sentient being, self, or what belongs to self, but only the five aggregates, and within the aggregate of feeling there is pleasant feeling. Having known this, one then conditions this pleasant feeling to give rise to the absorption of benevolence, without anger or resentment, without enmity or vexation, vast and immeasurable, pervading the ten directions. This is benevolence conditioned by dharmas. Or compassion conditioned by dharmas arises, and similarly up to joy and equanimity, just as with the signs of the arising of the wholesome roots of benevolence.

3.80

3. Explaining the arising of unconditioned benevolence: within a concentrated mind in the desire realm or the anāgamya stage, one suddenly awakens to the fact that all dharmas are neither existent nor nonexistent, seeing neither of the two extremes. That is, whether sentient beings or non-sentient-beings, whether dharmas or non-dharmas, all are ungraspable; thus there is nothing to be conditioned. Because it is unconditioned, inverted thoughts cease, and one is tranquil, serene, and joyful. The mind corresponds with the absorption of benevolence, equally contemplating all as sharing in this serenity and joy, without anger or resentment, without enmity or vexation, vast and immeasurable, pervading the ten directions. These are the signs of the arising of the wholesome roots of unconditioned benevolence. Or the absorption of unconditioned compassion arises, and similarly up to joy and equanimity.

3.81

4. Explaining the differences in the arising of the three kinds of wholesome roots in the contemplation of causes and conditions: first, the twelve links of the three periods of time; second, the twelve links of karmic retribution; third, the twelve links in a single thought-moment.

3.82

1. Explaining the arising of the wholesome roots of the twelve links of causes and conditions across the three periods of time: within a concentrated mind in the desire realm or the anāgamya stage, an awakening mind suddenly arises, investigating the three periods of time. Beginning with past ignorance, one sees no self, person, or dharmas such as ignorance; they are neither annihilated nor permanent. One is able to shatter the net of the sixty-two kinds of evil views, and the mind attains correct concentration, serene and tranquil. Contemplative wisdom is distinct and clear, penetrating without obstruction; body and speech are purified, and correct practice is accomplished. These are the signs of the arising of the wholesome roots of contemplative wisdom regarding the twelve links of causes and conditions across the three periods of time.

3.83

2. Explaining the arising of the wholesome roots of the twelve links of causes and conditions of karmic retribution: within a concentrated mind in the desire realm or the anāgamya stage, one suddenly perceives the mind and consciousness to be clear and acute, and immediately reflects: 'When I was first conceived, taking the bodily constituents of father and mother as my own, it was called kalala. At the time of the kalala, it is called ignorance; through conditions there are formations, consciousness, and so on up to aging and death, which are termed the twelve links of causes and conditions. At the time of the kalala, there is merely the combination of three things, with no person and no self, and the three things are not real. Now, on what do all these dharmas of the twelve links of causes and conditions, such as ignorance, ultimately depend? If one does not see all dharmas such as ignorance as definitely existent, how could they be nonexistent?' When reflecting in this way, one shatters the two views of existence and nonexistence, turns the mind to the correct path, corresponds with correct concentration, develops insight and understanding, and leaves all evil actions behind. These are the signs of the arising of the wholesome roots of contemplative wisdom regarding the twelve links of causes and conditions of karmic retribution. Such an explanation of the twelve links of causes and conditions is fully discriminated in the Mahāsaṃnipāta-sūtra. To present the characteristics of causes and conditions in this way is precisely identical to [the truths of] suffering and origination, and it may also be used to explain the arising of the wholesome roots of the four truths.

First 83 of 171 passages. Read on

Linked texts (1)

釋禪波羅蜜次第法門 — Classical Chinese