釋禪波羅蜜次第法門 6

English (machine translation) 6

Language: English

6.1

Spoken by Great Master Zhizhe of Tiantai under the Sui

6.4

Explaining the Cultivation and Realization of Dhyāna-pāramitā: Chapter Seven, Part Two

Explaining the four immeasurables, opened into five sections: first, explaining the sequence; second, explaining the names; third, explaining the stations; fourth, explaining cultivation and realization; fifth, explaining the merits.

6.6

First, explaining why the four immeasurables follow the four dhyānas: to clarify that there are two kinds of practitioners: first, mundane practitioners; second, supramundane practitioners. Among ordinary practitioners, there are three types:

6.7

First are those who delight in the lofty, superior, and sovereign, seeking to become Brahmā kings; therefore, although they have attained the four dhyānas, they further advance to cultivate the immeasurable minds. Why is this? The four dhyānas are merely of the form realm, where one's own practice is complete, but the virtue of benefiting others is slight and shallow. If born in those heavens, one cannot rule as king. If one cultivates the four immeasurables, focusing upon sentient beings of the ten directions to enter samādhi, universally gathering them in loving-kindness and compassion, the mind to benefit others is vast, and therefore the merits become all the greater. If born in those heavens, one will surely become a Brahmā king, ruling with sovereignty; therefore, although able to attain the four dhyānas, they still further cultivate the four immeasurables.

6.8

Second are non-Buddhist practitioners who, although having attained the fourth dhyāna, see the afflictions of consciousness and mental states and wish to seek the thoughtless extinction of nirvāṇa; not knowing how to break through form, they directly employ wrong wisdom to extinguish mind and enter the absorption of non-conception.

6.9

Third, there may be ordinary or non-Buddhist practitioners who completely abhor form as if it were a prison, single-mindedly breaking through form to cultivate the four formless absorptions. Thus, while ordinary practitioners equally attain this absorption, their aspirations and inclinations differ, each following what they have practiced, their preferences differing. As for disciples of the Buddha, there are two kinds of persons, namely those of the two vehicles, the Small and the Great. When these two kinds of persons attain the four dhyānas and advance to cultivate the immeasurable minds: persons of the Small Vehicle do so in order to tame their own minds, increase their blessings and virtues, and easily attain nirvāṇa; persons of the Great Vehicle wish to liberate sentient beings and must take great compassion as the foundation. Therefore, following the four dhyānas, the cultivation of the four immeasurables is explained.

6.10

Question: In the Mahāyāna, a question is hypothetically posed: "These four dhyānas already contain the four immeasurables, the ten totality spheres, and various other absorptions; why are they now explained separately? Answer: Although all these dharmas exist within the four dhyānas, if they were not explained separately, people would not know their merits. For example, if there are jewels in a pouch and they are not shown to people, no one would know of them. Wishing to show great blessings and virtues, the four immeasurables are taught for them; for those who abhor form as a prison, the four formless absorptions are taught; for those who are not sovereign over focal objects and cannot contemplate objects of focus at will, the eight stations of mastery are taught; if there are hindrances to the path so that one cannot penetrate through, the eight liberations are taught; if the mind is not pliant and gentle and one cannot rise from dhyāna and enter dhyānas in sequence, the nine sequential absorptions are taught; if one cannot universally illuminate all focal objects at will, the ten totality spheres are taught."

6.11

Question: According to the Treatise, should those who now attain the four dhyānas also fully attain the four immeasurables and the other dhyāna absorptions, or not?

6.12

Answer: This is spoken according to the principle: if within the undefiled four dhyānas it is said that the four immeasurables are present, then it is without fault in principle. Why is this? Because within undefiled dhyāna, all dharma gates of contemplative practice are complete. If spoken regarding defiled fundamental dhyāna, one should know it is merely speaking of curd within milk.

6.13

Second, explaining the names of the four immeasurables: 1. The immeasurable mind of loving-kindness: loving-kindness means affectionately thinking of sentient beings, constantly seeking pleasant matters to benefit them. 2. The immeasurable mind of compassion: compassion means pitying sentient beings who suffer various physical afflictions in the five destinies. 3. The immeasurable mind of sympathetic joy: sympathetic joy means wishing to cause sentient beings to obtain joy from happiness. 4. The immeasurable mind of equanimity: equanimity means abandoning the three kinds of mind, merely being mindful of sentient beings without hatred or love. Taking these four dharmas as conditions, the four minds are spoken of; pervading the ten directions equally without barrier, they are called immeasurable minds. One cultivates loving-kindness to eliminate malice toward sentient beings; one cultivates compassion to eliminate vexatious thoughts toward sentient beings; one cultivates sympathetic joy to eliminate discontent toward sentient beings; one cultivates equanimity to eliminate hatred and love toward sentient beings. The sequential stages and marks of these four absorptions will be explained below.

6.14

Third, explaining the stations of cultivation: there are naturally two kinds: first, explaining the stations generally; second, explaining the stations specifically.

6.15

First, explaining the stations generally: the four dhyānas and the intermediate absorption can all cultivate the four immeasurables. As stated in the Treatise: "This loving-kindness is in the form realm, in fundamental dhyāna, and also in the intermediate dhyāna." The formless realm lacks form and is unsuitable for taking sentient beings as an object of focus; the desire realm and anāgamya are shallow in absorption and not fit for cultivating these merits.

6.16

Question: In the desire realm and anāgamya, people of sharp faculties can use these absorptions to generate true understanding of views and thoughts; why can they not cultivate the four immeasurables?

6.17

Answer: The wisdom conditioned by principle is sharp, so it can arise. Supernormal powers, immeasurables, and the like are phenomenal practices and necessarily rely on deep absorption; yet it is not that the desire realm and anāgamya are completely unable to cultivate the immeasurable minds, but once they arise, they belong to the first dhyāna, and therefore they are not spoken of. Just as in the five factors of the first dhyāna, the two factors of vitarka and vicāra discern the desire realm, making it easy to give rise to compassion; the factor of prīti makes it easy to give rise to sympathetic joy; the factor of sukha makes it easy to give rise to loving-kindness; and the factor of ekāgratā makes it easy to give rise to equanimity; therefore, it is spoken of as a station of cultivation and realization.

6.18

Question: In the fourth dhyāna and intermediate dhyāna there is neither prīti nor sukha; how can one give joy and bliss to sentient beings?

6.19

Answer: Although internally there is neither prīti nor sukha, one takes external marks of joyful and blissful persons as the condition and gives them bliss impartially. For example, a practitioner who has left desire does not need the five dusts himself, nor is he tainted by sensory desire; yet for the sake of great blessings and virtues, he also bestows the superior and wonderful pleasurable requisites of the five desires upon the other person, while his own mind remains unstained. Giving others joy and bliss within the fourth dhyāna is also like this. Anāgamya and the intermediate dhyāna can be understood by analogy.

6.20

Second, specifically explaining the stations of cultivation: the first dhyāna takes vitarka and vicāra as primary and deeply understands the marks of suffering and affliction of sentient beings in the desire realm, so here it is easy to cultivate compassion. In the second dhyāna there is internally great joy, so here it is easy to cultivate the immeasurable mind of sympathetic joy. In the third dhyāna there is internally whole-body bliss, so here it is easy to cultivate loving-kindness. In the fourth dhyāna one is adorned with subtle equanimity, so here it is easy to cultivate equanimity. Thus, each ground has its own suitability.

6.21

Question: If so, why did the Buddha say that abiding in the fourth dhyāna makes it easy to attain the cultivation of the four immeasurables?

6.22

Answer: The fourth dhyāna is named purity of mindfulness and attains immovable absorption; cultivating all merits of the Buddha-dharma within it is easily accomplished, and therefore it was stated thus.

6.23

Question: Above, it was said that one practices compassion in the first dhyāna, but this disrupts the sequence. Since loving-kindness comes first, one should cultivate loving-kindness in the first dhyāna, compassion in the second dhyāna, sympathetic joy in the third dhyāna, and equanimity in the fourth dhyāna; why is it not so?

6.24

Answer: This follows the suitability of meaning and does not follow the sequence. For example, among the Buddha's ten disciples, each was foremost in something; if one asks who is foremost in wisdom, one should answer that it is Śāriputra. If one were to answer that he is foremost based on having spent the greatest number of rains retreats, it would be a gross distortion of meaning.

6.25

Fourth, directly explaining cultivation and realization. In terms of the four immeasurables, there are naturally four [aspects]: first, cultivating benevolence and realizing benevolence; second, cultivating compassion and realizing compassion; third, cultivating sympathetic joy and realizing sympathetic joy; fourth, cultivating equanimity and realizing equanimity.

6.26

First, explaining cultivating benevolence and realizing benevolence is divided into two:

6.27

First, directly explaining the method of practice. This is as the Buddha said in various sūtras: "There is a monk who, with a mind accompanied by benevolence, without ill will, without malice, without enmity, without affliction, vast and immeasurable, cultivates it well."

6.28

What is called a mind accompanied by benevolence? As the Explanation Treatise states: "When one is mindful of sentient beings in the ten directions so as to cause them to attain happiness, the factor that arises among the mental factors is called benevolence." Being concordant with goodness, when desiring to enter dhyāna absorption, one should first make a vow: "May all sentient beings experience happiness, and may I completely perceive sensation, perception, volition, and consciousness within absorption." These are called mental factors. The harmonious combination of all bodily actions, verbal actions, and conditioning factors non-concomitant with mind is entirely called benevolence. These factors all take benevolence as their principal, and therefore it gets the name benevolence. For example, although all mental factors are the causes and conditions for future lives, yet volition alone gets the name because volition is the most powerful among the production of actions; such is called the characteristic of concordance with benevolence.

6.29

Furthermore, when a practitioner begins to cultivate, using a mind of pure mindfulness, they grasp an external characteristic of a beloved dear person experiencing happiness—whether father, mother, brother, taking whichever is most loved—and focus on them single-mindedly. If distracting thoughts arise, one gathers them and makes them return, causing the mental conceptualization to be distinctly clear, seeing the characteristic of the dear person experiencing happiness. One's mind affectionately cares for them, extending progressively to neutral persons, hostile persons, and the remaining five destinies likewise.

6.30

Furthermore, when the practitioner cultivates in this way, if they see various good or bad sensory objects or phenomena arising within the dhyānas, they must not grasp any of them at all, but only single-mindedly contemplate the characteristic of the dear person attaining happiness, thought continuing upon thought. This is a brief explanation of the method of cultivating benevolence.

6.31

Second, explaining the manifestation of the benevolence absorption. Because the power of the practitioner's dhyāna absorption, wisdom, and meritorious good roots is pure, when they thus single-mindedly and benevolently contemplate sentient beings, samādhi immediately manifests. Due to the power of samādhi, within the absorbed mind they immediately perceive the characteristic of the beloved dear person experiencing happiness—body and mind delighting, countenance harmonious and content, distinctly clear. Having seen the dear person attain happiness in this way, next they see neutral persons and even hostile persons likewise. Within the absorbed mind they see one person, next they see ten persons, a thousand persons, ten thousand million, one village, one country, one Jambudvīpa, one world of four continents, up to all sentient beings in the worlds of the ten directions, all experiencing happiness. As the practitioner in absorption sees external persons experiencing happiness, internal absorption becomes increasingly profound, concordant with the external, tranquil and unmoving; this is called a mind accompanied by benevolence. That is, it is accompanied by sensation, perception, volition, consciousness, aggregates, sense bases, and elements, as previously stated.

6.32

Question: When the absorption accompanied by benevolence perceives sentient beings, is it as stated above, perceiving gradually from one to ten, or is it perceiving all simultaneously?

6.33

Answer: The faculties of practitioners may be gradual, sudden, or indeterminate.

6.34

As for one type of mind accompanied by benevolence: benevolence is named a mental factor that can eliminate turbidity in the mind, namely the afflictions of anger, malice, stinginess, and greed. For example, when a water-clearing pearl is placed in turbid water, the water immediately becomes clear and pure.

6.35

Regarding "without ill will, without malice, without enmity, without affliction": toward sentient beings, whether with a cause or without a cause, the initial arising is called anger; when anger increases, deliberates, and is harbored in the mind without being resolved, this is called malice, and also called enmity; if the mind is already settled, without fear or hesitation, wishing to harm others, this is called affliction. Eliminating, abandoning, and separating from these three matters through the power of the benevolent mind is called being without anger, without malice, without enmity, and without affliction. This being without anger, without malice, without enmity, and without affliction praises the merit of the benevolent mind.

6.36

Regarding "vast and immeasurable": in the distinction of single-mindedness, there are two designations. When benevolence's condition observes one direction, it is vast; four directions, it is great; observing the four intermediate directions and above and below, it is immeasurable. Furthermore, destroying the mind of anger and malice is called vast; destroying the mind of enmity is called great; destroying the mind of affliction is called immeasurable. Benevolence conditioned upon dear persons is vast; benevolence conditioned upon neutral persons is great; benevolence conditioned upon hostile persons obtains much merit, and is thus called immeasurable. Furthermore, because of narrow conditions, it is called vast. Because of small conditions, it is called great. Because of limited conditions, it is called immeasurable.

6.37

Regarding "cultivated well": this means the benevolent mind is firm and solid. When first attaining benevolence, it is not called cultivated well; it is not called cultivated well merely within beloved sentient beings, nor merely within good sentient beings, nor merely within benefiting one sentient being, nor merely within sentient beings of one direction. When the practitioner maintains affection and aversion equally without difference among the nine kinds of persons—superior dear ones, middling dear ones, inferior dear ones, superior neutral persons, middling neutral persons, inferior neutral persons, inferior hostile ones, middling hostile ones, and superior hostile ones—and even extends affectionate regard among sentient beings of the five destinies, viewing them with a single benevolent mind as father and mother, as brothers, children, nephews, and good friends, constantly seeking good things, wishing to bring them benefit, peace, and happiness, and such a mind pervades the ten directions, this is called cultivated well. Furthermore, if one only gives sentient beings the happiness of the desire realm, it is not called cultivated well; if one only gives the happiness of the first dhyāna, it is not called cultivated well; if one only gives the happiness of the second dhyāna, it is not called cultivated well. If one is able to fully give the happiness of the desire realm up to the happiness of the third and fourth dhyānas, this is called cultivated well. Such a benevolent mind is called conditioned upon sentient beings. It may be the sphere of action of ordinary persons, or learners whose defilements are not yet exhausted also practice this compassion to harmonize the mind, obtain great merit, and enter undefiledness.

6.38

As for being conditioned upon phenomena: the arhats whose defilements are exhausted, pratyekabuddhas, and Buddhas—because these noble ones have destroyed the characteristic of a self and extinguished the characteristics of oneness and difference—merely contemplate arising in succession from causes and conditions. When benevolently contemplating sentient beings, [perceiving that] from the succession of harmonious causes and conditions, only empty five aggregates are the sentient being, they are mindful of these five aggregates. While benevolently contemplating sentient beings who do not know this emptiness of phenomena, and that sentient beings constantly and single-mindedly desire to obtain happiness, the noble ones pity them and cause them to obtain happiness as they wish; because it is for the sake of conventional phenomena, it is called conditioned upon phenomena.

6.39

As for being without conditions: this benevolence belongs only to the Buddhas. Why? The Buddhas do not abide in conditioned or unconditioned natures; they do not rely on upper, lower, past, future, or present; knowing all causes and conditions to be unreal, inverted, false, and deceptive, their minds are without any conditions. The Buddhas, because sentient beings do not know this true nature of all phenomena, transmigrate through the five destinies, their minds attached to phenomena, making discriminations of grasping and rejection, use this wisdom of the true nature of all phenomena to cause sentient beings to attain it; this is called being without conditions. For example, in providing relief to poor people, one may give wealth, gold, silver, and jewels, or give a wish-fulfilling jewel. Being conditioned upon sentient beings, conditioned upon phenomena, and without conditions are also like this. This meaning is explained in detail in the Mahāyāna [Treatise].

6.40

Furthermore, benevolence conditioned upon sentient beings merely perceives the characteristic of experiencing retributional happiness; benevolence conditioned upon phenomena perceives the characteristic of experiencing the various Dharma gates and the happiness of nirvāṇa; benevolence without conditions perceives the equal characteristic of all identically possessing the constant happiness of Buddha-nature. Furthermore, benevolence conditioned upon sentient beings is within fundamental dhyāna; benevolence conditioned upon phenomena is mostly within the undefiled dhyānas of sublime practices, penetrating clarity, and liberations; benevolence without conditions is mostly in the Śūraṅgama, Lotus Samādhi, and the nine kinds of dhyāna.

6.41

Second, explaining the cultivation and realization of compassion, which has two parts:

6.42

First, directly explaining the method of cultivating compassion. As the Buddha said: "If there is a monk who, with a mind accompanied by compassion, without anger, without malice, without enmity, without affliction, vast and immeasurable, cultivates it well."

6.43

Regarding the mind accompanied by compassion: while in the absorption of benevolence, the practitioner constantly thinks of wishing to give happiness to sentient beings; arising from the absorption of benevolence, they still see sentient beings experiencing various bodily sufferings and mental sufferings, and feelings of pity arise in their mind, whereupon they reflect: "Sentient beings are pitiable; let them not experience these various bodily sufferings and mental sufferings." They further reflect: "Now I have no [spiritual] eyes; within the five destinies, dear ones, neutral persons, and hostile persons all experience various bodily and mental sufferings, yet I neither know nor see them, being indolent through the long night, without generating the resolve to rescue them." Having made this reflection, they generate a vow: "If there are sentient beings experiencing various sufferings, I vow to perceive them all within absorption and diligently rescue and protect them." Having made this vow, they immediately enter dhyāna absorption, and using a mind purified by concentrated mindfulness, they first grasp the characteristic of a beloved dear person experiencing suffering, tying their mind and focusing on it. If distracting thoughts arise, one gathers them and makes them return, causing the mental conceptualization to be distinctly clear, their mind full of pity and compassionate concern without limit; extending in this way to neutral, hostile, and resented persons, to one direction and even ten directions, to one destiny and even the five destinies likewise. This is a brief explanation of the method of cultivating compassion.

6.44

Second, explaining the manifestation of compassion absorption. When the practitioner's merit, wisdom, and good roots are pure and they practice this contemplation, samādhi immediately manifests, and within absorption they perceive the characteristic of the dear person experiencing suffering, distinctly clear, their mind moved with pity, wishing to rescue and protect them. Having seen the dear person experiencing suffering and generated a mind of pity, next they see neutral persons and hostile persons likewise, extending to the characteristics of sentient beings in the ten directions and five destinies experiencing suffering. As the practitioner within the absorbed mind sees external persons experiencing suffering, their internal mind feels pity; arising from the compassion absorption, their mind becomes increasingly profound and solid, the absorbed mind concordant with the external, tranquil and unmoving; this is called a mind accompanied by compassion.

6.45

Without anger, without malice, without enmity, without affliction, vast and immeasurable, are all as explained above.

6.46

Regarding "cultivated well": within the compassion absorption, not only does one perceive dear persons experiencing suffering and feel deep pity, but extending to the nine kinds of neutral and hostile persons, and all those experiencing suffering in the ten directions and five destinies, one pities, rescues, and protects them, the mind being equal; hence it is called cultivated well. Furthermore, if seeing those who experience suffering one generates pity, but toward those who experience happiness or those who experience neither suffering nor happiness one does not feel pity, it is not called cultivated well; if seeing all three kinds of persons as being in suffering, pitying them without duality, it is called cultivated well. Furthermore, seeing differences in the suffering experienced by sentient beings of the five destinies is called not cultivated well; if seeing the experience of suffering as not different, pitying equally, it is called cultivated well. It can also be said: if seeing the suffering experienced by sentient beings of the five destinies as only one kind, it is called not cultivated well; if one is able to discern the differences and disparities in the suffering experienced by sentient beings of the five destinies, it is called cultivated well. Such is a brief explanation of the characteristics of being cultivated well.

6.47

Question: The retributions of sentient beings in the five destinies are not the same, and suffering and happiness differ. For example, sentient beings of the three wretched destinies have mostly retributions of suffering, sentient beings of the human destiny experience half suffering and half happiness, and sentient beings of the heavenly destiny mostly experience retributions of happiness. Why is it that through the conditions of practicing benevolence one sees all experiencing happiness, while through the conditions of practicing compassion one sees all experiencing suffering? Is this not inverted?

6.48

Answer: It is not so; this is the path of resolute conviction. When practitioners wish to train in this immeasurable mind of loving-kindness, they should first make an aspiration: 'May all sentient beings receive diverse kinds of happiness.' Taking the sign of a person experiencing happiness, they gather the mind and enter absorption, whereupon they see all sentient beings experiencing happiness. For example, when drilling for fire, one first uses soft grass, dry cow dung, and the like; as the fire grows stronger, it can burn large, damp logs. The initial arising of the mind of great loving-kindness is also like this. The fire when first born reaches only dear ones; as the mind of loving-kindness broadens, enemies and dear ones become equal, and all are seen experiencing happiness without any further signs of suffering. Furthermore, as all sentient beings transmigrate through the five destinies, happiness and suffering are unfixed: although there may be temporary happiness now, in the future there will surely be great suffering; though there may be great suffering now, in the future they will attain happiness. Although it is not yet so [at present], it will surely come to pass. Therefore practitioners, using the mind of resolute conviction, focus on everyone being happy, and do not fall into delusion. The minds of compassion, sympathetic joy, and equanimity are also like this.

6.49

Third, explaining the cultivation and realization of sympathetic joy, which has two parts:

6.50

First, directly explaining the method of cultivating sympathetic joy. As the Buddha said: 'If a monk, with a mind accompanied by sympathetic joy, free from anger, free from hatred, free from hostility, free from vexation, vast and immeasurable, cultivates well...'

6.51

'A mind accompanied by sympathetic joy' means: after the practitioner has entered the absorption of compassion, their mind pities all sentient beings who have been oppressed by all kinds of suffering and vexation throughout the long night: 'How can I rescue them, causing these sentient beings to attain happiness from suffering, and from happiness to give rise to delight and joy?' At that time, they contemplate deeply: 'Although sentient beings experience suffering and vexation, this suffering is unreal; originally non-existent, it now exists, and it can easily be eliminated. Why is this? Just as when a person has the suffering of illness, if they encounter good medicine, they immediately recover, and if they are further provided with clothing and food, their joy and happiness will be immeasurable.

6.52

'Furthermore, just as when a person suffers bodily distress from burning heat, if they obtain cool water, the suffering of the fire is immediately extinguished and delight and joy arise. Just as when a person presently suffers from poverty and hardship, and on that account is stingy, greedy, and commits evil; if one gives them precious gems and teaches them to practice giving and perform good, then in the present they will be freed from the degradation of poverty, their body and mind will be elated, and in future lives they will long enjoy peace and happiness.

6.53

'Furthermore, it is also like worldly people who are foolish and deluded, entangled in afflictions, and experiencing diverse sufferings; if they hear the undefiled, pure, sublime Dharma and practice as instructed, their sickness of afflictions will be removed, and they will immediately attain dhyāna absorption, wisdom, and the bliss of nirvāṇa. Through diverse causes and conditions such as these, suffering has no fixed nature and can easily be eliminated to bring about delight and joy.'

6.54

Having made this contemplation, the practitioner then makes an aspiration, saying: 'May all the sufferings of all sentient beings be entirely eliminated, and may they experience happiness, delight, and joy; may I see all of this within absorption.' Having made this aspiration, they immediately enter dhyāna absorption, and with a mind of pure mindfulness, take the sign of dear ones being freed from suffering and experiencing happiness, delight, and joy, contemplating it with single-mindedness so that it becomes distinctly clear in their mindful awareness. Seeing the sign of dear ones experiencing delight and joy, their mind is cheerful and rejoices immeasurably. Next, they focus on neutral persons, hostile persons, and finally sentient beings of the ten directions and the five destinies experiencing the sign of sympathetic joy, and their mind gives rise to rejoicing and gladness. This is a brief explanation of the method of cultivating sympathetic joy.

6.55

Second, explaining the manifestations of the emergence of the absorption of sympathetic joy. After the practitioner has cultivated in this way, through the power of mindfulness, wisdom, merit, and wholesome roots, when they focus in this manner, the power of samādhi immediately arises; and so, within absorption, they naturally see the sign of their beloved dear ones being freed from suffering, attaining happiness, and rejoicing, with complete clarity. Within samādhi, their mind is ineffably cheerful; and so it is also for sentient beings of the ten directions and the five destinies experiencing delight and joy. The practitioner, within samādhi, sees the sign of external people experiencing sympathetic joy, yet their internal mind undergoes no disturbance; the absorption gradually deepens. This is called a mind accompanied by sympathetic joy.

6.56

The meanings of being free from anger, free from hatred, free from hostility, free from vexation, vast and immeasurable, and cultivating well are as explained under the mind of loving-kindness.

6.57

Question: The mind of loving-kindness brings sentient beings happiness (sukha), while the mind of sympathetic joy brings sentient beings joy (prīti). What is the difference between happiness and joy?

6.58

Answer: As stated in the Mahāyāna [śāstra], bodily happiness is called sukha, and mental happiness is called prīti. That which is associated with the five consciousnesses is called sukha; that which is associated with the mental consciousness is called prīti. Happiness arising in the five sense-objects is called sukha; happiness arising in the object of mind is called prīti. Furthermore, in the desire realm, that which is associated with the five consciousnesses is called sukha; in the first dhyāna, that which is associated with the three consciousnesses is called sukha; in the third dhyāna, all happiness is called sukha; in the desire realm and the first dhyāna, that which is associated with the mental consciousness is called sukha. In the second dhyāna, all happiness is called prīti. Coarse happiness is called sukha; subtle happiness is called prīti. At the time of the cause, it is called sukha; at the time of the fruit, it is called prīti. When happiness is first attained, it is called sukha; when a joyful mind arises within, the outward sign of joy is manifested, and one leaps with joy, it is called prīti. That which is associated with the faculty of happiness (sukhindriya) is called sukha; because it is associated with the faculty of joy (somanassindriya), it is called prīti. Various distinctions such as these differentiate the signs of joy and happiness.

6.59

Question: If so, why does sympathetic joy not follow immediately after loving-kindness?

6.60

Answer: When practicing the mind of loving-kindness, one cherishes sentient beings just like newborn infants, mindfully wishing to give them happiness. Emerging from the samādhi of loving-kindness, one still sees sentient beings experiencing diverse sufferings; with deep cherish and affection, one wishes to eradicate their suffering and bring them peace and happiness. Just as happiness comes first and joy follows later, with compassion placed between them, sympathetic joy is therefore not listed immediately after loving-kindness. For example, a mother, though constantly mindful of her child to bring them peace and happiness, is not yet said to have joy; later, seeing the child fall ill, her mind is distressed and pained. Once the illness is cured and the family estate is entrusted to the child, she rejoices greatly; for this reason, sympathetic joy is explained after compassion.

6.61

Question: Why is it that when joy and happiness are explained in terms of dhyāna, joy is considered coarse; whereas when sympathetic joy is explained in terms of the immeasurables, it is considered subtle?

6.62

Answer: In dhyāna, absorption is valued; a mind of happiness (sukha) is tranquil and peaceful, which supports absorption, and is therefore superior. In the immeasurables, the mind focuses on sentient beings; taking the delight and joy of sentient beings as its object is superior, and is therefore subtle. Furthermore, since the practitioner's initial absorption is shallow, they only focus on sentient beings with happiness (sukha). Why? If they were to take the sign of joy (prīti), their mind would scatter and be difficult to gather. Later, as the focused samādhi gradually deepens, even though they leap with joy, their mind is not scattered; therefore it is subtle.

6.63

Fourth, explaining the cultivation and realization of equanimity, which also has two parts:

6.64

First, directly explaining the method of cultivating equanimity. As the Buddha said: 'If a monk, with a mind accompanied by equanimity, free from anger, free from hatred, free from hostility, free from vexation, vast and immeasurable, cultivates well...'

6.65

'A mind accompanied by equanimity' means: the practitioner emerges from the absorption of sympathetic joy and contemplates within their mind: 'If loving-kindness gives sentient beings happiness, compassion wishes to eradicate their suffering, and sympathetic joy brings them delight and joy, yet I calculate that I am capable of benefiting them and fail to forget these two matters, then this is not superior practice. For example, a loving father who benefits his child without seeking gratitude is truly close. Furthermore, sentient beings attain happiness through many causes and conditions, not solely because of me; to say that I can give them happiness is an overstatement. Furthermore, giving happiness with the mind of loving-kindness is merely resolute conviction; sentient beings do not actually attain happiness. If one takes it to be real, that is delusion. Furthermore, when these sentient beings experience suffering and happiness, minds of sorrow and joy arise; the arising of minds of sorrow and joy is itself a fetter, difficult to liberate from. I now wish to bestow pure and wholesome dharmas, and should not abide in these three minds. Furthermore, although I have loving-kindness, compassion, and affection, it is of no benefit to them; I should now relinquish these three minds, practice all wholesome dharmas, and truly benefit sentient beings.' Having contemplated thus, they immediately abandon the three minds and single-mindedly make an aspiration: 'May all sentient beings attain the adornment of sublime equanimity, and may I see it all.' Having made this aspiration, they enter dhyāna absorption, and with a mind of pure mindfulness take the sign of dear ones experiencing neither-suffering-nor-happiness, focusing on it with single-mindedness. If there are other thoughts, they gather them back, making it distinctly clear in mental visualization, seeing the persons before them experiencing neither-suffering-nor-happiness. In this sequential order, they focus on neutral persons, hostile persons, and all sentient beings of the ten directions and the five destinies, all experiencing neither-suffering-nor-happiness, with a mind that is impartial. This is a brief explanation of the method of cultivating equanimity.

6.66

Second, explaining the manifestations of the emergence of the absorption of equanimity. After the practitioner has cultivated in this way, through the power of correct mindfulness, merit, and wholesome roots, when they focus in this manner, samādhi immediately arises; and so, within absorption, without exerting effort, they naturally see the sign of their beloved dear ones experiencing neither-suffering-nor-happiness, with complete clarity. Within dhyāna absorption, although they see sentient beings, their mind has neither hatred nor love; and so it is also for sentient beings of the ten directions and the five destinies. The practitioner at that time, within this absorption, sees all sentient beings as signs of equanimity; samādhi unfolds, free from disturbance, profound, sublime, and firm, their mind secure, equal, and non-dual. This is called a mind accompanied by equanimity.

6.67

The meanings of being free from anger, free from hatred, free from hostility, free from vexation, vast and immeasurable, and cultivating well are all as explained above.

6.68

Question: In the preceding three kinds of minds there should be merit; but this mind of equanimity views sentient beings as neither suffering nor happy—what benefit does it have?

6.69

Answer: The practitioner contemplates: 'When all sentient beings are freed from suffering and attain happiness, losing it is itself suffering, and all of it involves distress and trouble; when they attain neither-suffering-nor-happiness, their minds are secure, without misfortune from beginning to end.' Because equanimity brings abundant benefit, the merit obtained is also great. Furthermore, when the practitioner has the mind of loving-kindness and sympathetic joy, sometimes a mind of affectionate attachment arises; when practicing the mind of compassion, sometimes a mind of sorrow and grief arises. Because of craving and sorrow, their merit and virtue are meager. Entering this mind of equanimity removes these faults of craving, and they are free from all afflictions; one should know that practicing equanimity yields exceedingly great merit. Furthermore, the practitioner within the mind of equanimity is able to perform diverse acts that benefit sentient beings; therefore their merit increases. The brief explanation of the immeasurable mind of equanimity is concluded.

6.70

Question: Why are 'conditioned by dharmas' and 'non-conditioned' not discussed for compassion, sympathetic joy, and equanimity?

6.71

Answer: Their meanings can be understood from the earlier discussion of loving-kindness; there is no need to repeat them tediousnessly.

6.72

Question: Regarding these four immeasurable minds, happiness is divided into two parts [as happiness and joy]; why are compassion, sympathetic joy, and equanimity not divided into two parts?

6.73

Answer: Happiness is cherished and valued by all sentient beings; therefore it is divided into two parts. Suffering is neither loved nor desired; therefore it is not divided into two parts.

6.74

Question: When making aspirations and entering absorption in the four immeasurables to see sentient beings, does one see them truly, or does one see them through mental visualization?

6.75

Answer: Seeing is of two kinds: First, attaining the immeasurable mind with the divine eye; this is true seeing. Second, merely using resolute conviction and recollective visualization to focus on sentient beings and enter samādhi. Once samādhi is realized, through the power of samādhi, one sees them upon entering it, and does not see them upon emerging. This is the power of resolute conviction in samādhi, not true seeing.

6.76

Question: When realizing the four immeasurable minds, why are characteristics such as factors, essence and function, shallowness and depth, progression and regression not distinguished?

6.77

Answer: When realizing the immeasurable minds, it is not that these meanings are entirely absent; but since there is no explicit text, there is no need to distinguish them.

6.78

Fifth, explaining the merits of the four immeasurables, which has two parts: first, in the present life; second, in future lives.

6.79

First, regarding the merits in the present life: As the Buddha said in the Āgama: 'If one enters the samādhi of the mind of loving-kindness, in the present life one attains five kinds of merit: 1. Entering fire, one is not burned; 2. Struck by poison, one does not die; 3. Weapons do not harm one; 4. One never meets an untimely death; 5. Wholesome spirits protect one.' Because one benefits immeasurable sentient beings, one attains immeasurable merit.

6.80

Second, regarding merits in future lives: If one cultivates the four immeasurable minds well, if born in the form realm, one will mostly become a Brahmā king, because one broadly gathers sentient beings with an immeasurable mind. If attained in the first dhyāna, one becomes the king of the first dhyāna, and so on up to the fourth dhyāna as well.

6.81

Question: The Tripiṭaka only states that the first dhyāna is called the lord of the Sahā world, the Brahmā king. Why is it now said that even up to the fourth dhyāna there are Brahmā kings in all of them?

6.82

Answer: The Yingluo jing clarifies regarding the four dhyānas that each and every dhyāna has a Brahmā king.

6.83

Question: If so, why did the Buddha state that the retribution for benevolence is rebirth in the Brahmā heaven?

6.84

Answer: Because the Brahmā heaven is venerated by sentient beings, and all have heard of and recognize it. When the Buddha was in the country of India, there were continually many brahmins, and according to the custom of the brahmins, whatever merit they had, they completely vowed to be born in the Brahmā heaven. If they heard that practicing benevolence leads to rebirth in the Brahmā heaven, upon hearing it many would have faith in the teaching and practice the dharma of benevolence; for this reason, he stated that practicing benevolence brings rebirth in the Brahmā heaven. Furthermore, all heavens where sexual desire has been severed are called Brahmā; mentioning Brahmā thus subsumes the four dhyānas and the four formless absorptions, just as among the moral precepts of the five precepts, mentioning only the single [precept of] not speaking falsely subsumes the [other] three items. Furthermore, if one cultivates the four immeasurables within the four dhyānas, one will receive rebirth accordingly in that dhyāna. Since one is born according to the dhyāna, and because the merit of the immeasurable mind is vast, the retribution must also have distinctions; how could one be born in that heaven without the distinction between sovereign and subjects? Furthermore, as the Buddha stated in the Benevolent Kings Sūtra regarding the eighteen Brahmā [heavens], there must also be distinctions between kings and subjects. It is also said that within the fourth dhyāna there is a King of Great Quiescence. Yet the reason the Buddha in the Tripiṭaka only stated that the first dhyāna has a Great Brahmā King is that within the first dhyāna there are the minds of vitarka and vicāra. Although there is the dharma of speech, making it convenient to preside over the sentient beings of the lower stages, the higher stages lack this, and therefore they were not separately pointed out.

6.85

Question: If so, why did the Buddha state regarding the merits of the four immeasurables: if the mind of benevolence is properly cultivated and well cultivated, its merit culminates in the Śubhakṛtsna heaven; if the mind of compassion is properly cultivated and well cultivated, its merit culminates in the station of [boundless] space; if the mind of sympathetic joy is properly cultivated and well cultivated, its merit culminates in the station of [boundless] consciousness; and if the mind of equanimity is properly cultivated and well cultivated, its merit culminates in the station of nothingness? Why do you say that the fruition of benevolence should be rebirth in the Brahmā heaven?

6.86

Answer: The Buddha Dharma is inconceivable, and is taught in this manner according to those sentient beings who are to be saved. Furthermore, emerging from the absorption of benevolence, it is easy to enter the third dhyāna; emerging from the absorption of compassion, it is easy to proceed to the station of space; emerging from the absorption of sympathetic joy, it is easy to enter the station of consciousness; emerging from the absorption of equanimity, it is easy to enter the station of nothingness.

6.87

Furthermore, the mind of benevolence vows to cause sentient beings to attain happiness, so this retribution naturally ought to experience happiness. Among the three realms, the Śubhakṛtsna heaven is the most joyful, which is why it is said that its merit culminates in Śubhakṛtsna. With the mind of compassion, one observes the old age, sickness, and injuries of sentient beings; the practitioner's mind of pity arises, [thinking]: 'How can I cause them to be freed from suffering?' If one eliminates internal suffering, external suffering returns; if one strives to eliminate external suffering, mental suffering returns. The practitioner contemplates: 'If there is a body, then there is suffering; only when there is no body can there be no suffering.' Space can dismantle form; therefore, its merit culminates in the station of space. The mind of sympathetic joy desires to grant happiness to sentient beings; when the mental consciousness rejoices, the mind manages to be separated from the body, like a bird leaving a cage. In the station of space, although the mind manages to leave the body, the mind is still tied to the station of space and cannot attain freedom from obstruction. In all phenomena there is mental consciousness; because consciousness attains sovereign boundlessness, the merit of sympathetic joy culminates in the station of consciousness. As for the mind of equanimity, one relinquishes suffering and happiness among sentient beings and thus attains the true dharma, namely, the station of nothingness; for this reason, the merit of the mind of equanimity culminates in the station of nothingness. If the merits of the four immeasurable minds are explained in this way, it is solely because the wisdom and expedient means of the noble ones are sovereign that it is like this, and not so for ordinary persons. Why is this? Ordinary persons abide in the first dhyāna up to the fourth dhyāna, cultivating the four immeasurables, and receive retribution in accordance with the dhyāna; they cannot skillfully enter the formless [realms] through expedient means to cultivate the four immeasurables.

6.88

Furthermore, the Buddha knew that disciples in future generations would have dull faculties, would make distinctions and become attached to phenomena, and would erroneously explain the marks of the four immeasurables, [saying] that these four immeasurable minds are known by the noble ones, but because their conditions are sentient beings, they are only defiled; and because their conditions are only the desire realm, they do not exist in the formless realm. Why? Because the formless realm does not take the desire realm as a condition. To cut off such false views of people, he spoke of the four immeasurable minds. Because in the formless realm one also universally takes the sentient beings of the ten directions as conditions through the four immeasurable minds, it is not reiterated that one does not take the formless realm as a condition. Those who speak in this way mostly dwell on conditionality on dharmas and non-conditionality.

6.89

Furthermore, if within conditionality on sentient beings the practitioner completely enters conditionality on dharmas and non-conditionality, then the four immeasurable minds conditioned on sentient beings are Mahāyāna. Furthermore, when a bodhisattva generates the bodhicitta and practices the bodhisattva path, although these four immeasurable minds conditioned on sentient beings are practiced by ordinary persons, they must also be known and realized. Having realized them, by being unattached through unattainable emptiness, with skillful expedient means, one is able within this absorption to become complete in all wholesome dharmas and save sentient beings—this is precisely practicing the bodhisattva path. Furthermore, the merits of the contemplative practices within the four immeasurable minds are numerous; desiring to discuss other matters, they are not explained in full.

6.90

Next after the four immeasurable minds, the absorption of non-conception should be explained. Why? There are non-Buddhists who deeply loathe the arising and ceasing of conditioned mental consciousness and wish to seek the permanent bliss of nirvāṇa's tranquility. Lacking wisdom and not knowing the reality, upon attaining the fourth dhyāna, they do not see the faults of subtle form, but only perceive that the arising and ceasing of mental consciousness is deceptive and false, and thus loathe their mind. Not knowing how to dismantle form and sever the fetters of form, they directly extinguish their mind with false wisdom; corresponding with false dharmas, the mind has no recollections or thoughts, and they claim to have realized nirvāṇa. Since they have not severed the fetters of form, upon giving up life they are born directly into the heaven of non-conception, which is still the saṃsāra of the form realm, without attaining liberation; it is also called a guest heaven. It is like an anāgāmin cultivating the five grades of perfuming dhyāna: because the cognitive afflictions of the form realm are not yet exhausted, they are lodged temporarily in the form realm, which is also called a guest heaven. Since this absorption of non-conception is a false dharma and not cultivated by disciples of the Buddha, now wishing to explain fully the absorptions of the three realms, it is explained briefly here merely to show and make known the marks of the false and the correct.

First 90 of 167 passages. Read on

Linked texts (1)

釋禪波羅蜜次第法門 — Classical Chinese