釋禪波羅蜜次第法門 5

English (machine translation) 5

Language: English

5.1

Taught by the Great Master Zhizhe of Tiantai under the Sui

5.4

Explanation of the Cultivation and Realization of Dhyāna-pāramitā, Section Seven, Part One

Above, the external and internal expedient means have already been broadly explained. If a practitioner can cultivate with focused devotion, binding their mindfulness to the gates of dhyāna, there will certainly be verification in realization; therefore, the seventh [section] broadly explains cultivation and realization. Thus a sūtra states: "Those who cultivate my Dharma know realization for themselves." Now, in explaining cultivation and realization, it is divided into four: first, the marks of cultivating and realizing mundane dhyāna; second, the marks of cultivating and realizing dhyāna that is both mundane and supramundane; third, the marks of cultivating and realizing supramundane dhyāna; fourth, the marks of cultivating and realizing dhyāna that is neither mundane nor supramundane.

5.6

Now, the first [part], explaining the cultivation and realization of mundane dhyāna, has three [divisions]: 1. the four dhyānas; 2. the four immeasurables; 3. the four formless absorptions. Here, we first explain the cultivation and realization of the four dhyānas. The four dhyānas are: 1. the first dhyāna; 2. the second dhyāna; 3. the third dhyāna; 4. the fourth dhyāna.

5.7

Now, discussing the fundamental, correct absorptions of the form realm, they are said to be only four. If one includes the expedient means and the intermediate [dhyānas], then it is variable. Followers of the Sarvāstivāda say that there are the anāgamya and intermediate dhyānas, adding them to the four dhyānas to make six stages of absorption. Followers of the Dharmaguptaka generally do not speak of the future [anāgamya] dhyāna, but speak of desire-realm absorption and intermediate dhyāna, taking them to be six stages of absorption. What the Mahāyāna [Treatise] and Ghoṣaka explain fully includes the desire-realm [concentration], anāgamya, and intermediate dhyāna, adding them to the four dhyānas to make seven stages of absorption. These should be harmonized and understood through reason.

5.8

Now, based on the correct dhyānas, we discuss only four:

5.9

First, the explanation of the cultivation and realization of the first dhyāna, as a verse in a sūtra states:

5.10

Free from desires and evil dharmas,
Possessing vitarka and possessing vicāra,
Free from [sensory desires], giving rise to prīti and sukha:
Such a person enters the first dhyāna.
Having already been freed from the fire of lust,
One attains a cool absorption,
Just as a person stifled by great heat
Experiences joy upon entering a cold pond;
Just as an impoverished person finding a treasure
Feels great joy with a heart stirred by vitarka;
Discrimination constitutes vicāra;
Entering the first dhyāna is also like this.

5.11

In this verse, the Buddha fully explains the marks of cultivating and realizing the first dhyāna, but its meaning is difficult to discern, so it will now be analyzed.

5.12

In explaining the first dhyāna, it is divided into three parts: first, explaining the name; second, explaining cultivation; third, explaining the marks of realization.

5.13

First, regarding the explanation of the name: what is called the "first dhyāna"—"dhyāna" means a grove of factors. A practitioner first attains the dharma of the grove of factors, and therefore it is called the first dhyāna. Furthermore, dharmas such as vitarka and vicāra are called factors. When a practitioner cultivates the first dhyāna, the dharmas of vitarka and vicāra must arise first, and therefore vitarka and vicāra are spoken of as the first dhyāna.

5.14

Question: If you say that because it is arisen and attained first it is the first dhyāna, then the desire realm and anāgamya arise first of all; why do they not receive the name of "first dhyāna"?

5.15

Answer: "Dhyāna" means a grove of virtues. In the desire realm and anāgamya, the dharmas of the grove of factors and virtues do not yet exist; although they arise earlier, they are not called the first dhyāna. Furthermore, the Mahāyāna [Treatise] states that in the desire realm, anāgamya, and the intermediate [dhyāna], there is much wisdom and little absorption, and these states are not bliss. Since they are not the correct stages, they therefore cannot receive the name of "first dhyāna."

5.16

Furthermore, regarding the first dhyāna, it is also called the samādhi with vitarka and vicāra. Because some people doubted whether there could be absorption in a mind with vitarka and vicāra, the Buddha therefore spoke of the samādhi with vitarka and vicāra. The Bodhisattvabhūmi states: "It is named the dhyāna associated with vitarka and vicāra." When this dhyāna arises, it must arise together with vitarka and vicāra; it is also called the absorption of noble Dharma-teaching. Because the path of speech consisting of vitarka and vicāra has not yet been severed within this absorption, it is given the name "teaching the Dharma." Such are the various different names.

5.17

Second, explaining cultivation is further divided into two: first, explaining the dharma that is cultivated; second, distinguishing the mind capable of cultivating.

5.18

First, regarding the explanation of the dharma that is cultivated: this is ānāpāna, which is the method for cultivating the fundamental first dhyāna. Within this, there are three points: 1. explaining the name of breath; 2. distinguishing the marks of breath; 3. explaining the different uses of breath.

5.19

First, regarding what is called "ānāpāna": this is a foreign word; in Qin translation, "āna" is inhalation and "pāna" is exhalation. The Anban shouyi sanmei jing states: "'An' means arising, and 'ban' means cessation." If explained in terms of the arising and cessation of breath, the meaning is as stated above; if spoken in terms of the arising and cessation of mind, then it is not fixed. Here, inhalation and exhalation are used as the correct translation.

5.20

Second, in distinguishing the marks of breath, there are four: 1. wind; 2. panting; 3. vapor; 4. breath. The differentiation of these four marks is fully as explained in [the section on] regulating the breath. However, counting wind causes scattering; counting panting causes knotting; counting vapor causes fatigue; counting breath leads to absorption. The practitioner should abandon the three and retain the breath, skillfully adopting the mark that is without sound, unknotted, continuous, and as if present yet as if absent, and use that.

5.21

Third, regarding the explanation of the different uses of breath: one master teaches binding the mind to counting exhalations. Why is this? Counting exhalations prevents the breath from becoming strained, prevents the body from bloating, and makes the body and mind light and agile, making it easy to enter samādhi. Another master teaches counting inhalations. Why is this? In counting inhalations: first, it is easy to enter absorption because one gathers inward along with the breath; second, it severs external sense-objects; third, it is easy to view the thirty-six internal substances; fourth, bodily strength becomes light and vigorous; fifth, internally it calms greed and anger. Because there are many such excellent benefits, one should count inhalations. Another master teaches that counting inhalation or exhalation does not matter—one simply adopts what is convenient and counts it; without an exclusive preference, one proceeds according to what settles the person's mind, entering absorption without fault. Applying what the three masters discuss, none of them permits counting both inhalation and exhalation at the same time. Why is this? Because there is an obstruction ailment of breath that arises in the throat like a blade of grass: spitting it out does not expel it, and swallowing it does not take it in; this trouble would arise. Another master relies on the four seasons to apply the counting, which is not treated in detail here.

5.22

Second, explaining the mind capable of counting also has three points: 1. explaining the mind capable of counting; 2. explaining the shifting of conditions; 3. critical evaluation.

5.23

First, regarding the explanation of the mind capable of counting: with a subtly attentive mind, one collects the mind focused on the breath, from one to ten, keeping the mind from scattering; hence it is called "counting the breath." If the count does not reach ten, it is called a deficient count; if it reaches eleven, it is called an excessive count. However, counts that are excessive or deficient are not the way to attain absorption. If from one to ten it is constantly complete to ten without the error of skipping one, it is called the fulfillment of the method of counting. If during the process the mind secretly turns to a different condition, the method of counting is disrupted, and thus the mind's awareness of distraction is strengthened. If one uses one as the count, one has no interval; if there is a different condition, one does not become aware of it immediately. Therefore, merely focusing on one breath cannot remove distraction. If one exceeds ten, an additional dharma arises: with one mind conditioning two [objects], distraction arises, and so it is called "excessive." Now, in counting the breath, one merely uses a subtle mind to record the number according to the breath; one must not excessively fixate on the mark of numbers. If the breath is excessive, the vapor will fill the abdomen with distension, the body will become tense, and sitting will become uneasy.

5.24

Second, regarding the shifting of conditions: initially counting the breath, when one perceives the breath becoming subtle, one should set aside counting the breath and simply follow the breath, letting it flow naturally in and out. If the mind tends toward stillness, one then abandons following and concentrates the mind to bring it to a halt. If the mind becomes dark and negligent, one then quietly illuminates the material breath. If the mind becomes agitated and scattered, one then abandons contemplation and returns to counting, following, and stopping; therefore it is called "turning back." The mind does not run wild, condensing the spirit and quieting contemplation; therefore it is called "purification." If a practitioner can skillfully gather and regulate [the mind] in this way, the mind will easily settle into absorption.

5.25

Third, the critical evaluation of breath as the initial gate.

5.26

Question: All Dharma gates can serve as the beginning; why is only ānāpāna spoken of as the initial gate?

5.27

He answers: It is not so. Relying now on the Buddha's teaching, as a sūtra states: "Ānāpāna is the initial gate for entering the path for all Buddhas of the three times." For this reason, when Śākyamuni first went to the tree of awakening and wished to cultivate the Buddhadharma, he meditated internally on ānāpāna—first counting, second following, up to returning and purifying—fully as spoken in the Ruiying jing.

5.28

Furthermore, when Āryadeva first appeared in the world, having subdued the non-Buddhists, people had faith and reverence, and those whom he crossed over into the renunciant life were beyond counting. Thereupon he gathered the assemblies of the seven classes of disciples, both householders and renunciants, as well as kṣatriyas, brahmins, and others. In the midst of the great assembly he mounted the lion throne, and tears fell like rain. At that time, the great assembly all silently thought: "Could it be that the Buddhadharma is about to perish and the non-Buddhists will rise again? Could it be that the country is in great turmoil and an epidemic is spreading?" The Bodhisattva, knowing the thoughts in the assembly's minds, wiped his tears with a fine white woolen cloth, straightened his robes and demeanor, raised his right hand, and said: "It is not that the Buddhadharma is about to perish and the non-Buddhists are going to rise, nor is it that the country is troubled and an epidemic is spreading; I grieve only that the Buddha sun has hidden its radiance, the sages' moon has set, and within the kāṣāyas there is nothing at all." When the great assembly heard these words, each felt sorrowful and broke into loud weeping. At that time, varied flocks of flying birds fell tumbling from the sky, all crying out in lamentation. Then the Bodhisattva comforted the great assembly with a gentle and compassionate voice, uttering verses:

5.29

"The Buddha sun is ever in the world; / only those without eyes fail to see it. / The sages' moon never sets; / because of hindrances, one does not see it. / If you can clear away the cataracts, / you will naturally behold it. / Why sink into an ocean of grief, / foolish and intoxicated like infants?"

5.30

At that time, hearing the Bodhisattva's compassionate voice, the great assembly awakened in mind, collected their minds and sat peacefully, remaining utterly quiet and silent, gazing intently at the Bodhisattva, all wishing to hear the Dharma. The Bodhisattva then universally addressed the great assembly, uttering verses:

5.31

"The Buddha proclaimed the nectar gate, / which is named ānāpāna; / among all Dharma gates, / it is the foremost path of peace and security. / Conditioned factors arise sequentially, / not mixed with false thoughts, / just as when planting a pomegranate, / sprouts and stems emerge in succession. / Flowers, fruits, colors, and tastes / naturally come forth and cannot be contrived; / when the time arrives, it naturally realizes them, / unlike the color of powder and rouge. / If you cultivate and ripen the soil, / I will bestow upon you the pomegranate seeds, / causing your minds to enter the nectar, / and the path factors will arise in succession."

5.32

From that time onwards, the Dharma masters of the Western lands transmitted this without interruption, mostly taking this method as the beginning of learning the path. If the great beings of the four reliances and the bodhisattvas of the six supernormal knowledges preached the Dharma to liberate people, this was their primary initiative; how could it not be the initial gate for entering the path? When transmitted to later generations, those who teach and preach the Dharma do not cultivate dhyāna themselves. Having no inner path of their own, as soon as they speak, they ruin other people's cultivation of samādhi. If one looks at Āryadeva's teaching, he regarded dhyāna-concentration as essential. The people of the world are inverted—truly lamentable!

5.33

Furthermore, someone says: "The teachings of dhyāna must never be expounded in an assembly." Respectfully examining Āryadeva, he expounded dhyāna-concentration extensively in the midst of a great assembly; how could people nowadays suddenly close their mouths? One must merely not say: "I have realized this dharma; so-and-so has realized this dharma," or speak of the secret and subtle realms of dhyāna. If one speaks of these to others, the offense incurred is not light.

5.34

Third, explaining the marks of realizing dhyāna. In discussing realization together with expedient means, there are naturally three stages: first, the marks of realizing desire-realm concentration; second, the marks of realizing anāgamya concentration; third, directly explaining the marks of realizing the first dhyāna. First, explaining the realization of desire-realm concentration naturally has two points: first, directly explaining the marks of realization; second, explaining gain and loss.

5.35

Now, speaking of the desire realm, it naturally has three: first, the coarse settled mind; second, the subtle settled mind; third, realizing desire-realm concentration.

5.36

First, as for the marks of the coarse settled mind: by cultivating the various expedient means of the breath path as previously described, the mind gradually becomes empty and cohesive and no longer projects upon thoughts; this is called coarse settlement. As for the marks of the subtle settled mind: subsequently, that mind becomes imperceptibly and progressively finer; this is the subtle settled mind. When attaining this coarse or subtle settlement, or when about to attain it, a dharma of sustaining the body will certainly arise. When this dharma manifests, body and mind become naturally upright and straight, sitting without fatigue, as if something were holding up the body. If it is a good sustaining of the body, it merely gently supports the body's strength. If it is a coarse sustaining of the body, it is stiff, tense, and rigid: when it arrives, it is painfully tight and rigid; when it departs, it is limp and wears out the person. This is not a good dharma. Once the mind is subtle, the noticing mind is naturally bright and pure, corresponding with concentration. The concentration dharma sustains the mind so that it is spontaneously unmoving. Progressing from shallow to deep, it may last for a single sitting without distracted thought; therefore, this is named desire-realm concentration. When entering this concentration, it is because the marks of the desire-realm retribution body are not yet exhausted.

5.37

Second, explaining gain and loss: when entering desire-realm concentration, since the dharma-mind is shallow and lacks support, it is difficult to attain and easy to lose. The conditions of easy loss are matters that must be recognized. Losing concentration has two forms: first, loss from external conditions—meaning that when concentration is attained, if one does not apply the mind properly, and violates the internal and external expedient means halfway through, then one regresses from and loses dhyāna-concentration. Furthermore, when the practitioner is about to attain concentration, if they speak to others, or display the marks of concentration to let others notice, or if it is suddenly ruined by external affairs and conditions—not being aware or cognizant of such various external matters, when hindrances arise, one immediately loses concentration. If one can protect it so that what was originally attained is not lost and hindrances cannot arise, it is called gain. Second, regarding gain and loss in terms of the internal, there are six dharmas that can cause the loss of dhyāna-concentration: first, an expectant mind; second, a doubtful mind; third, panic; fourth, great joy; fifth, heavy attachment; sixth, worry and regret. Before attaining dhyāna, there is one: namely, the expectant mind. In entering dhyāna, there are four: namely, doubt, fear, joy, and attachment. On emerging from dhyāna, there is often worry and regret; these can break the concentration mind and cause it to regress and be lost. Speaking of these six generally, they can occur in the stages of before, during, and after concentration. The presence of these six dharmas causes regression and loss of concentration; if one can be free of these six dharmas, then concentration is easily attained. Because it is not lost, it is called gain. Although these are minor matters, if they are not explained, people will not know them. If one properly grasps the intent, one will know what obstructs.

5.38

Second, explaining the marks of realizing anāgamya concentration: following this desire-realm concentration, body and mind become serenely empty and open, losing the desire-realm body. While sitting, one does not see head, hands, or seat, just like empty space; this is anāgamya concentration. What is called "anāgamya" is because this stage can generate the first dhyāna; that is, it is the expedient concentration for the first dhyāna, also called future dhyāna, and also called the suddenly serene mind. When realizing this concentration, there are definitely marks of shallowness and depth, which will not be explained in full now.

5.39

Furthermore, within such concentrations, there may be corruptions and counterfeits that the practitioner should verify. Their marks are not one; two matters are briefly set forth: first, the concentration mind is excessively bright; second, it is excessively dark. Both are deviant concentrations. As for excessive brightness: when entering concentration, one sees external objects of blue, yellow, red, and white, or sees the sun, moon, stars, palaces, and such things; or for a day, up to seven days, without emerging from dhyāna-concentration, one sees all things as if having attained supernormal knowledges. This is deviant; one must quickly dispel it. Second: if entering this concentration is dark and suddenly without perception, no different from deep sleep, this is a mind-lacking notion-state, which can cause the practitioner to generate an inverted mind; one must quickly cast it away. These briefly explain the marks of deviant concentrations; the obstacles and difficulties within cannot be fully transmitted in writing.

5.40

Furthermore, distinguishing the two concentrations according to the Chengshi lun and the Abhidharma is inconvenient. Relying now on the Venerable Ghoṣa's explanation that distinguishes the two concentrations as different should also be faultless. It is fully as explained in the previously cited Mahāyāna treatises; moreover, one often sees in meditators that when realizing concentration, there are genuinely two different marks of concentration. Therefore, it is now stated that the two concentrations—desire-realm and anāgamya—are distinct from each other.

5.41

Third, explaining the marks of realizing the first dhyāna naturally has six categories: first, the marks of the manifestation of the first dhyāna; second, explaining the factors; third, explaining cause, effect, essence, and function; fourth, explaining shallow and deep; fifth, explaining progress and regress; sixth, explaining meritorious virtues.

5.42

First, within directly explaining the marks of the manifestation of the first dhyāna, there are again four sections: first, directly explaining the marks of the manifestation of the first dhyāna; second, distinguishing what is not the dharma of dhyāna; third, explaining the causes and conditions of manifestation; fourth, differentiating the deviant and the correct.

5.43

First, as for the marks of the manifestation of the first dhyāna: when the practitioner in anāgamya realizes the accomplishment of the sixteen sensations, this is the mark of the manifestation of the first dhyāna. How is it realized? If the practitioner in anāgamya enters concentration progressively deeper, body and mind empty and quiescent, not seeing internal or external, for one day, up to seven days, or one month, up to one year—if the concentration mind is not ruined, being protected and grown, within this concentration one suddenly perceives body and mind firmly cohesive, stirring with motion. When it moves, one again perceives gradually having a body, like clouds or shadows stirring and manifesting; it manifests either from above, or from below, or from the waist, gradually pervading the body. Manifesting from above mostly regresses; manifesting from below mostly progresses. When the movement-sensation manifests, its meritorious virtues are immeasurable.

5.44

Briefly speaking, ten wholesome dharmas as retinue arise together with the movement. What are the ten? First, concentration; second, emptiness; third, brightness and purity; fourth, joy; fifth, bliss; sixth, the arising of a wholesome mind; seventh, clear knowledge and vision; eighth, untrammeled liberation; ninth, the presence of the perceptual realm; tenth, mental flexibility and pliancy. These ten dharmas arise together with the movement, and are called the sublime meritorious virtues of the retinue of movement that adorn the movement dharma. If differentiated fully, they could hardly be exhausted; this is a brief explanation of the initial marks of the movement-sensation. In this way, after one day, or ten days, or one month, four months, up to one year, when this matter has passed, other sensations arise sequentially; therefore it is called the first dhyāna.

5.45

The manifestation of the other sensations refers to the eight sensations: first, movement; second, itching; third, coolness; fourth, warmth; fifth, lightness; sixth, heaviness; seventh, roughness; eighth, smoothness.

5.46

There are another eight sensations, namely: first, restlessness; second, pliancy; third, cold; fourth, heat; fifth, floating; sixth, sinking; seventh, hardness; eighth, softness. Although these eight sensations are similar in character to the previous ones, when analyzed finely they are not without minor differences; their designations are set out separately, and added to the previous ones they combine to make sixteen sensations. When these sixteen kinds of sensations manifest, all have wholesome dharmas and meritorious virtues as retinue, as explained earlier under the movement-sensation. Because the practitioner, based on anāgamya, manifests such various sensations, meritorious virtues, and wholesome dharmas, it is called the initial manifestation of the first dhyāna. These are all pure four great elements of the form realm manifesting in reliance upon the body of the desire realm; hence the Mahāyāna treatises say that the four great elements and derived matter of the form realm attach to the body of the desire realm.

5.47

Question: Why is there selection and rejection among the twenty-seven sensations, and why are different names of sensations set forth and differentiated (and so forth)?

5.48

Second, distinguishing the marks of what is not dhyāna.

5.49

Question: When practitioners in their initial sitting have not yet attained a concentrated mind, sensations such as cold, warmth, and movement also arise in this way. Since these lack the meritorious qualities described above, someone might say: 'These are the arising of pathological conditions.' Why so? For example, sensations such as heaviness and roughness arise from disorders of the earth element; sensations such as lightness and movement arise from disorders of the wind element; sensations such as heat and itching arise from disorders of the fire element; sensations such as coldness and slipperiness arise from disorders of the water element. Furthermore, from warmth, heat, itching, and so forth, the hindrance of sensual desire arises; from sensations of heaviness, slipperiness, sinking, and so forth, the hindrance of torpor-and-sleep arises; from sensations of movement, buoyancy, coldness, and so forth, the hindrance of restlessness-and-remorse arises; from sensations of stiffness, roughness, and so forth, the hindrance of doubt arises; and from sensations of heaviness, hardness, roughness, and so forth, the hindrance of ill-will arises. One should know that when such sensations arise, they can cause illness in the four great elements and give rise to the five hindrances, which are obstructive dharmas. Or someone might say that they are fabricated by Māra, and that when movement arises, it is as described above. Anything in excess of what was described above is entirely the arising of Māra's sensations. How then could this be regarded as the first dhyāna?

5.50

Answer: That is not so. If the sensations that arise are of the character you just described, these are indeed sensations that produce illness and produce the hindrances. If they are as described above and in excess, they are also the characteristics of sensations aroused by Māra. What we are explaining now is not like that. If one has not yet attained anāgamya concentration and sensations arise beforehand, they are mostly pathological sensations, produce the hindrances, and are fabricated by Māra. If when sensations arise they lack the retinue of the ten kinds of meritorious qualities described above, they are likewise pathological sensations that produce the hindrances and are sensations of Māra. But as for the arising of sensations explained here, it must arise conditioned by anāgamya concentration, and it must also be fully accompanied by the simultaneous arising of all the retinues of meritorious qualities. Therefore, this is taken as the characteristic mark of the arising of the first dhyāna; what doubt could there be?

5.51

Question: Do sensations arising prior to anāgamya consist only of those that produce illness, produce the hindrances, and are fabricated by Māra, or are there also non-Māra sensations that cure illness and eliminate the hindrances?

5.52

Answer: That principle also exists.

5.53

Question: If so, how do they differ from the sensations of the first dhyāna?

5.54

Answer: There is a difference. Although in the desire realm there are sensations that cure illness, eliminate the hindrances, and are not of Māra, they are not sensations of the first dhyāna because they are still physical dharmas of the four great elements within the desire realm. They cannot give rise to concentration and lack the wholesome dharmas of the factors and groves of meritorious qualities; hence they are not named the first dhyāna. This, then, briefly sets forth the characteristics of wholesome and unwholesome sensations in the desire realm. When practitioners first sit, some may realize one or two of these, while others may realize none at all. Yet because such dharmas exist, they are briefly set forth.

5.55

Question: Within anāgamya, do wholesome and unwholesome sensations of the desire realm also arise?

5.56

Answer: It is not that this principle is absent.

5.57

Third, explaining the causes and conditions for the arising of dhyāna has two parts. First, from the initial cultivation of dhyāna onward, one pays no heed to toil and hardship; since there is a wholesome mind and the power of practice is accomplished, it naturally induces retribution. As the Lotus Sūtra says: 'Rewarding according to merit, up to and including dhyāna concentration, faculties, powers, and so forth.' Furthermore, some masters say: 'This corresponds to the ten wholesomenessess.' This meaning is difficult to see. Second, when the five aggregates of the form realm dwell within the body of the desire realm, coarse and subtle conflict with each other; therefore there are occurrences of restlessness, movement, the eight sensations, and so forth. For example, when worldly people harbor sorrow and afflictions, knotting and stagnation arise within, congesting and obstructing passage, causing the four great elements to suffer various fevers and distresses. These arise from the mind, even to the point of causing disease and death, without distress coming from the outside. Now, this phenomenon of pleasurable sensation within dhyāna likewise arises from the mind: by virtue of counting the breath, the mind is made soft and subtle, and one cultivates the various concentration dharmas. When the concentration dharmas of the form realm dwell within the retribution body of the desire realm, the dharmas of form concentration touch the retribution body of the desire realm; therefore, the sixteen sensations arise sequentially. Nor do they come from the outside to be perceived; hence they are named sensations.

5.58

Although these eight have sixteen varieties, all arise in relation to the four great elements and are generated through the four great elements: the four within earth are heaviness, sinking, hardness, and roughness; the four within water are coolness, coldness, softness, and slipperiness; the four within fire are warmth, heat, peaceful ease, and itching; the four within wind are movement, restlessness, lightness, and buoyancy. Therefore the Suvarṇaprabhāsa says: 'The two serpents of earth and water, their nature is to sink downward; the two serpents of wind and fire, their nature is light and ascends.'

5.59

Question: If they are caused by the four great elements, there should only be four; how can there be sixteen?

5.60

Answer: They are obtained thus because they combine with one another. For instance, heat is the essence of fire; combining with water, there is warmth; combining with wind, there is itching; combining with earth, there is peaceful ease. When combining with the three, it loses its original characteristic of heat; therefore, four are spoken of. The remaining three great elements each combine with three aspects, and can be understood by analogy with this. Furthermore, each of these sixteen sensations has ten kinds of meritorious wholesome dharmas, making one hundred and sixty dharmas in all. Yet a person whose dharmas arise in the initial sitting does not necessarily manifest all of them; some manifest three or five, which is why they are briefly set forth.

5.61

Question: Do these eight sensations arise in a fixed sequence or without sequence? Among the various sensations, which one arises first?

5.62

Answer: If one discusses their sequence, there is also no fixed order of before and after. Although when the causes and conditions of the four great elements come together, the stronger one arises first, we mostly see people in whom it arises starting from movement, as explained before.

5.63

Fourth, distinguishing the characteristics of the corrupt and the correct: this is fully explained as before in the internal expedient means, under the examination of the characteristics of wholesome and unwholesome root-natures and the clarification of the false and true; it should be extensively discriminated there.

5.64

Section two, explaining the meaning of the factors, is also divided into three: first, explaining the names of the factors; second, explaining the meaning of the factors; third, distinguishing the characteristics of the factors.

5.65

First, in explaining the names of the factors: the first dhyāna has five factors: 1. the factor of vitarka; 2. the factor of vicāra; 3. the factor of prīti; 4. the factor of sukha; 5. the factor of ekāgratā. Vitarka means the initial mind's apprehension, and is named vitarka. Vicāra means the subsequent subtle mind's discrimination, and is named vicāra. The mind of jubilation and delight is named prīti. The mind of tranquil ease is named sukha. Being quiet and undistracted is named ekāgratā. As for the reason why five factors are established: if set against the unwholesome, they destroy the five desires and the five hindrances; if set against wholesome dharmas, they correspond to practicing the five dharmas. Therefore the Treatise says: 'Leaving behind the five hindrances, practicing the five dharmas, and being endowed with the five factors, one enters the first dhyāna.'

5.66

Second, in explaining the meaning of the factors: as the Yingluo jing says: 'Dhyāna is called a grove of branches.' This clarifies the meaning based on the general and the particular. The word 'branch' (factor) has the meaning of branching off. Just as conditioned by a tree's root and trunk there are branches, and while the root and trunk are one, the branches differ, the meaning of factors in dhyāna is also like this: from a single concentrated mind five factors are generated; this is the particular meaning within the general. What is called a 'grove' is like a grove being so named because of many trees; the meaning of dhyāna is also like this: the five factors harmonize together and collectively receive the designation of dhyāna. This is based on the general within the particular. Thus we know that if dhyāna is spoken of, one knows there are five factors, just as on hearing the name of a grove, one must know there are trees and branches. Furthermore, someone said: 'It has the meaning of supporting.' In the desire realm and anāgamya, although there is a purely quiet concentrated mind, there are not yet the five factors such as vitarka and vicāra mutually supporting it; thus the concentrated mind is shallow, weak, and easily lost. If one attains the first dhyāna, there are dharmas such as vitarka and vicāra, and the concentrated mind is secure, solid, and hard to destroy.

5.67

Third, distinguishing the characteristics of the factors. When the Sarvāstivādin masters distinguish the characteristics, they distinguish the characteristics of the five factors precisely based on accepting and rejecting among twenty-two mental factors; their meaning is fully set forth elsewhere. What our tradition explains is briefly twofold: first, specific; second, general.

5.68

First, specifically explaining the characteristics of the five factors: What is called vitarka? Vitarka is named tactile vitarka, and is of two kinds: first, vitarka that accomplishes dhyāna; second, vitarka that ruins dhyāna. Just as there is wind that can produce rain and wind that can ruin rain, it is as explained above: when among the sixteen sensations, a sensation has a retinue of ten wholesome dharmas of peaceful security and adornment, this is the vitarka that accomplishes dhyāna, as explained above; when a sensation has twenty unwholesome dharmas, this is the vitarka that ruins dhyāna. Furthermore, vitarka belongs to the body faculty; because the body has sentience and is different from wood and stone, vitarka arises in correspondence to touch. As the sūtras explain the meaning of seeing, hearing, sensing, and knowing: seeing belongs to the eye, hearing belongs to the ear, smelling and tactile sensing belong to the body, and knowing belongs to the mind, and also corresponds to the tongue because of its augmented function.

5.69

Question: As the sūtras say that sensation is produced with the six contacts as conditions, how can the sensing of touch belong only to the body?

5.70

Answer: This is spoken in terms of the general. When speaking generally, hearing is also spoken of within seeing, and the remaining meanings are analogous to this. Now discussing the factor of vitarka in terms of its specific meaning, it directly corresponds to the body. When the sixteen sensations arise in anāgamya concentration, contacting the body faculty, they produce consciousness, which perceives the preceding characteristics of touch; therefore, it is named the factor of vitarka.

5.71

Furthermore, vitarka means being startled into awakening. When practitioners attain the first dhyāna, because of the various meritorious qualities of wholesome dharmas never before obtained, their minds are greatly startled into awakening. In the past they were constantly scorched by the fire of desires; when they attain the first dhyāna, it is like a person entering a clear, cool pool. However, when this vitarka arises, it is different from the awareness arising from the body faculty of the desire realm. Why? It arises simultaneously with wholesome dharmas such as concentration. Therefore a verse says: 'Like a pauper finding a treasure trove, / Great joy and vitarka stir the mind.' Hence it is said that the initial mind's coarse thought is named vitarka. This should have a slight difference from the meaning explained by the Sarvāstivādin masters; the discrimination is discussed elsewhere.

5.72

Second, explaining the factor of vicāra: the subsequent subtle mind's discrimination is named vicāra. Once the arising of sensation has been distinguished, the mind of correct mindfulness reflects and discriminates: when the sensation just arose, it was vastly different from wholesome dharmas in the desire realm and dharmas such as anāgamya. Why? Within this sensation there are various jewels of wholesome dharmas arising together with the sensation, which do not exist in the desire realm. Furthermore, discriminating means that the characteristics of the Dharma-jewels within the sixteen sensations are also not the same; knowing what is coarse, one abandons it; knowing what is wholesome, one cultivates it. This subtle mind's discrimination is therefore named the factor of vicāra. Hence the sūtra says: 'Discrimination is vicāra.'

5.73

Question: If so, what difference is there with vitarka?

5.74

Answer: As the Treatise says: 'A coarse mind directed toward an object is named vitarka; a subtle mind discriminating is named vicāra.'

5.75

Another question: As the Abhidharma says: 'Vitarka and vicāra are present in a single thought-moment.' How then are they two now?

5.76

Answer: Although the two dharmas are in a single mind, their two characteristics are not concurrent; that is to say, when vitarka is present, vicāra is not clear, and when vicāra is present, vitarka is not clear. For example, when striking a bell, although the bell's sound is one, there is a difference between coarse and subtle. Vitarka and vicāra in a single mind are also like this. Furthermore, correspondence with the body faculty and body consciousness is named vitarka; correspondence with the mental faculty and mental consciousness is named vicāra. Body consciousness is external and dull, hence it is called coarse; mental consciousness is internal and sharp, hence it can discriminate and is called subtle. Although these concurrently take the same sensation as their object, their two characteristics are not concurrent; hence it constitutes the factor of vicāra.

5.77

Third, explaining the factor of prīti: seeing the subtle mind's discrimination and reflection, one perceives the sixteen sensations and other wondrous jewels never before encountered; therefore the mind is joyful and jubilant. Furthermore, one knows that the sensual pleasure lost was exceedingly small, while the meritorious qualities of the first dhyāna now attained have exceedingly great pleasure. Such vitarka and vicāra benefit me not a little; deep within, the mind rejoices and leaps with immeasurable joy; therefore, it is named the factor of prīti.

5.78

Fourth, the factor of sukha: after feeling delight, the practitioner's mind is tranquil and experiences the pleasure within the sensation. The dharma of pleasure gladdens the mind, peaceful and serenely pleasant; therefore, it is named the factor of sukha.

5.79

Question: What is the difference between joy (prīti) and pleasure (sukha)?

5.80

Answer: As with the distinction between vitarka and vicāra above, so it is now with prīti and sukha. Coarse pleasure is called prīti; subtle pleasure is called sukha. One may also say that coarse joy is prīti and subtle joy is sukha. Furthermore, although prīti and sukha are both aspects of delight, the two aspects differ: it is called prīti because it is associated with the faculty of joy (saumanasyendriya); it is called sukha because it is associated with the faculty of pleasure (sukhendriya). It is called prīti because the mind leaps with joy; it is called sukha because the mind is tranquil. Furthermore, when the practitioner first takes pleasure as an object and joy arises in their mind before they have yet experienced the pleasure, it is called prīti; subsequently, when the feeling of excitement subsides and one delights oneself with pleasure, it is called sukha. For example, when a hungry person receives food, at first they are joyful before they have tasted its flavor, which is called prīti; later, when they eat it and only then experience the pleasure within the flavor, this is called sukha. Moreover, just as the third dhyāna has sukha but lacks prīti, one knows that the two faculties differ.

5.81

Fifth, the factor of one-pointedness of mind (ekāgratā): when one has experienced pleasure for a long time, the mind settles; although there are sensations and the like, the mind does not take them as objects. Since there is no dispersion and one remains steadily in tranquility, it is called the factor of ekāgratā. This is a brief explanation of the five factors of the first dhyāna arising sequentially, with the meaning of the factors being established on the basis of their culmination.

5.82

Question: If so, with respect to the sixteen sensations, does each single sensation have these five aspects?

5.83

Answer: Indeed it does; hence one knows that in the first dhyāna there are numerous factors in relation to conditions. Although there are many in relation to sensations, they ultimately do not exceed the five factors. For example, with the five aggregates, if explained as five for each sense faculty in relation to the five faculties, although they are numerous, one cannot say there is a sixth aggregate. The five factors are likewise.

5.84

Second, explaining that the five factors are identical according to their common meaning: when vitarka arises, it completely possesses the meaning of the five factors. Why? When vitarka arises, it fundamentally relates to sensation. Experiencing cold and warmth within sensation is precisely the vitarka factor. When experiencing it, does one not immediately differentiate? Knowing that cold is distinct from warmth is precisely the vicāra factor. When sensation arises, there is immediately a joyful mind—just as a person sees an exquisite, beautiful form and immediately gives rise to delight without waiting for deliberation; hence the treatise verse says: 'Great joy and vitarka move the mind.' When sensation arises, the entire body inevitably relaxes with ease; this is precisely the sukha factor. When ease arises, it is inevitably accompanied by absorption, hence it is called 'samādhi accompanied by vitarka and vicāra'; one should know that there is immediately the factor of ekāgratā. Thus, the five factors arise simultaneously, not waiting for culmination; it is only that in matters they are not yet prominent, so they are explained on the basis of their culmination. The distinctive meanings are as stated before.

5.85

Question: If so, does the mind deliberate simultaneously?

5.86

Answer: Although moments of mind are not simultaneous, what fault is there in dharmas occurring simultaneously? This is analogous to the meaning of the ten universal mental factors (mahābhūmika), the primary mind (citta-rāja), and mental factors (caitta).

5.87

Question: If the common factors are five, should the five factors not amount to twenty-five?

5.88

Answer: Just as the Buddha-sūtras speak of the five aggregates having five within each aggregate, five times five making twenty-five, without contradicting the meaning of the five aggregates, the meaning of the common five factors is also like this.

5.89

Third, explaining essence and function, which comprises two points: first, explaining cause and effect; second, explaining essence and function.

5.90

First, regarding cause and effect: broadly speaking, practicing the internal and external expedient means, entering the anāgamya, and so forth serve as the cause, which produces the first dhyāna as the effect. Explaining it more proximately now, relying solely on the first dhyāna, it intrinsically contains cause and effect. Some say: 'The four factors are the cause, and the subsequent factor of ekāgratā is the effect.' This, however, has no scriptural basis. Now, relying on the Yingluo jing to explain the dhyāna factors, the five factors are the cause, and the sixth, the silent mind, is the essence of absorption, thus taking the essence as the effect. If one discusses cause and effect generally, factor causes factor, and cause and effect can be distinguished in all of them.

5.91

Second, explaining essence and function: again, the silent mind is taken as the essence of absorption; from silent sensation, the five factors are further stirred and aroused, which constitutes function. Why? Function arises from essence; function is subsequent, while cause is prior.

5.92

Question: Then cause, function, essence, and effect would have no distinction.

5.93

Answer: It is not so. Although they equally rely on the five factors to explain cause and function, and take the silent mind as essence and effect, their conceptual meanings differ. Why? The five factors within the cause serve to bring about the effect of silence. Due to the effect of silence, the dharmas of the five factors arise. This takes silence as the essence and the five factors as the function. This is like the thirty-seven aids to awakening, which are the cause prior to the path and the function after the path.

5.94

Question: Sometimes, superior grades of the five factors arise from the essence of silence, and subsequently one attains an enhanced silence. What is the meaning of this?

5.95

Answer: If that is the case, one should again speak of cause and effect; if there is no superior grade, it is merely essence and function.

5.96

Fourth, explaining shallowness and depth: when the first dhyāna arises, the five factors and the silent mind are not without differences of coarseness and subtlety between earlier and later stages; therefore, there are shallowness and depth, which must be distinguished. Why? As the treatise says: 'When disciples of the Buddha cultivate the dhyānas, there are lower, middle, and upper, called the three grades. Dividing each of these three grades into three, there are characteristics of nine grades of shallowness and depth. If one discusses it subtly, there should be immeasurable grades.' When non-Buddhists attain absorption, there are also shallowness and depth, but they do not formulate them as grades because their minds are coarse and they do not perceive them within absorption, and also because they do not cultivate undefiled contemplative wisdom to illuminate them clearly, so their minds do not perceive or know them.

5.97

Regarding shallowness and depth in terms of establishing grades, there are two points: first, in terms of the same category; second, in terms of different categories. First, regarding the same category: for instance, when a single sensation of movement arises, one gradually perceives it deepening, up to nine grades. Second, regarding different categories: for instance, after a sensation of movement ceases, other sensations immediately arise; although the characteristics of the sensations differ, one perceives the absorption gradually deepening and surpassing what was before. Furthermore, if one explains shallowness and depth within the five factors, there are also two points: first, the same category: as when sensations give rise to the five factors, there are characteristics of shallowness and depth; second, different categories: if the five factors increase sequentially, within each factor there are also characteristics of shallowness and depth.

5.98

Question: Must all sixteen sensations arise fully for it to be called the first dhyāna, or is it also called the first dhyāna when each individual sensation arises?

5.99

Answer: The first dhyāna has two kinds: first, complete; second, incomplete. If all sixteen sensations arise, this is the complete first dhyāna and is superior; if one or two sensations arise, it may also be called the first dhyāna. Why? Because a single sensation fully possesses the ten dharmas of absorption and their retinue, the five factors, are accomplished; however, this first dhyāna is not called complete.

First 99 of 180 passages. Read on

Linked texts (1)

釋禪波羅蜜次第法門 — Classical Chinese