釋禪波羅蜜次第法門 7

English (machine translation) 7

Language: English

7.1

Spoken by Great Master Tiantai Zhizhe of the Sui

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Explanation of the Sequential Dharma Gates of Dhyāna-pāramitā: Cultivation and Realization, Chapter Seven, Part Three (Cultivation and Realization of Both-Defiled-and-Undefiled Dhyāna)

Now, we explain the dhyānas that are both defiled and undefiled with reference to three Dharma gates: first, the six subtle gates; second, the sixteen sublime practices; third, the contemplation of penetrating clarity. These three Dharma gates may also be called pure dhyānas. The explanation of pure dhyānas here differs slightly from that in the Abhidharma. Their depth, stages, and sequence are all as explained previously in the fifth fascicle; it is merely that the doctrinal teachings divide the single breath-path to establish three kinds of dhyāna in order to transform sentient beings.

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We must now briefly examine the purpose of this teaching; it is mostly addressed to the differing capacities and natures of three kinds of people:

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First, there are sentient beings who naturally have more wisdom and less concentration; for them, the six subtle gates are taught. Because they have more wisdom within the six subtle gates, they are able to elicit undefiledness right within the desire realm and the first dhyāna; they do not necessarily reach the various dhyānas of the higher grounds.

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Second, there are sentient beings who naturally have more faculty of concentration and less wisdom; for them, the sixteen sublime practices are taught. Because they have less faculty of wisdom, they do not immediately elicit undefiledness in the lower grounds; because they have more concentration, only by being fully endowed with the various dhyānas of the higher grounds do they then attain the path of cultivation.

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Third, there are sentient beings whose faculties of concentration and wisdom are equal; for them, penetrating clarity is taught. As for penetrating clarity, it also possesses the fundamental dhyānas, yet its contemplative wisdom is skillful and subtle; from the lower grounds up to the higher grounds, it is able to elicit undefiledness throughout. This is an explanation according to personal capacities. If explained according to counteractive treatment, it would be opposite to this, as can be understood from the meaning in the previous five gates.

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First, the explanation of the six subtle gates has three parts: first, explaining the names; second, discerning the stages; third, clarifying cultivation and realization.

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First, as for explaining the names: what are called the six subtle gates are: (1) counting; (2) following; (3) stopping; (4) contemplation; (5) turning back; and (6) purification. They are collectively called the six subtle gates because "subtle" is a name for nirvāṇa; these subtle dharmas can lead through to nirvāṇa, so they are called subtle gates, and also called the six subtle gates. Among these six subtle gates, three are concentration dharmas and three are wisdom dharmas. Concentration embraces and wisdom urges on; they are both defiled and undefiled—the meaning lies herein.

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Second, as for discerning the stages: the stages of these six subtle gates are not fixed. Why is this? If one skillfully practices the six dharmas in the desire realm and the anāgamya, and the sixth, the pure mind, is perfected, one immediately elicits the undefiledness of the three vehicles; how much more so if one advances to attain the various dhyānas of the higher grounds—how could one not swiftly realize the path? Although this differs from what precedes, the Ruiying jing therefore says: "Relying on these six dharmas, wandering and abiding in the three and the four, twelve are produced." Deducing from this, we therefore know that the stages of these six subtle gates are indeed not fixed.

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Third, as for clarifying cultivation and realization: if we were to clarify the cultivation and realization of these six dharmas extensively, all dhyānas would be subsumed under the six subtle gates. Here we only take the essential principles of their sequential generation and entry into the path to clarify the characteristics of cultivation and realization of the six subtle [gates]. Now, in clarifying the cultivation and realization of the six subtle gates, they are unfolded into twelve gates. Why is this? Just as counting has two kinds: first, cultivating counting; second, corresponding with counting; down to cultivating purification and corresponding [with purification], it is also like this.

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Now distinguished in terms of cultivation and realization, there are twelve gates: (1) cultivating counting; (2) corresponding with counting. First, cultivating counting: the practitioner harmonizes the breath so that it is neither rough nor slippery, and serenely and slowly counts from one to ten, collecting the mind on the count without letting it run astray; this is called cultivating counting. Second, corresponding with counting: one becomes aware that the mind functions spontaneously from one to ten without applying effort, and the mind and breath abide on their own.

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When the breath has become subtle and condensed, the characteristics of mind gradually become subtle; one finds fault with counting as coarse and has no wish to count in mind. At that time, the practitioner should let go of counting and cultivate following. Following also has two kinds: first, cultivating following; second, corresponding with following. Cultivating following: letting go of the method of counting, one single-mindedly follows the inhalation and exhalation of the breath; the mind abides on the object of breath without any scattered thoughts; this is called cultivating following. Second, corresponding with following: as the mind has gradually become subtle, one perceives the length of the breath, and the in-breaths and out-breaths pervade the body, spontaneously relying on each other; the thoughts are joyful and condensed in quietude; this is called corresponding with following.

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Perceiving following as coarse, the mind grows weary and wishes to abandon it, like a person who is extremely fatigued and wishes to sleep, taking no delight in various tasks. At that time, the practitioner should abandon following and cultivate stopping. Stopping has two kinds: first, cultivating stopping; second, corresponding with stopping. Cultivating stopping: among the three kinds of stopping, one uses only the stopping that controls the mind. Controlling the mind, one quiets all conditioning thoughts, not thinking of counting or following, and condenses and stills the mind; this is called cultivating stopping. Second, corresponding with stopping: one spontaneously perceives that body and mind have merged into absorption, seeing no internal or external characteristics, as in the desire realm, the anāgamya, and so forth. The dharma of concentration holds the mind, which is unmoved spontaneously. The practitioner at that time then has this thought: "Now this samādhi, though it is tranquil, lacks the expedient means of wisdom and cannot destroy birth and death." He further has this thought: "Now this concentration belongs entirely to causes and conditions, existing through the combination of the dharmas of the aggregates, sense bases, and elements, and is false and unreal. I am now unaware; I must illuminate and comprehend it." Having thought this, he does not cling to stopping.

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Arising contemplation and discrimination also has two kinds: first, cultivating contemplation; second, corresponding with contemplation. First, cultivating contemplation: contemplation has three kinds: first, contemplation of the practice of wisdom, which is the wisdom that contemplates truth; second, contemplation of conceptual comprehension, which is contemplation through provisional imagination; third, actual contemplation, which is contemplating according to the facts.

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Now, these six subtle gates, sixteen sublime practices, penetrating clarity, and so forth all properly use the perfection of actual contemplation, and thereafter use contemplation of the practice of wisdom to contemplate the principle and enter the path. Why is this? As for what is called 'actual': like the karmic retribution of a sentient being's single lifetime, it actually consists of the four great elements and is formed of thirty-six impure substances. But because one is veiled by ignorance and the mind's eye is not open and clear, one does not see in accordance with the actuality. If one can closely and truthfully observe so that the mind's eye opens and clears, seeing in accordance with the actuality, it is therefore called the actual contemplation of the practice of wisdom. As for contemplation of conceptual comprehension, it will be distinguished extensively below under the four truths, the twelve links of dependent origination, the nine notions, the liberations, and so forth.

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How does one cultivate actual contemplation? In the concentrated mind, the practitioner uses the mind's eye to truthfully contemplate the subtle incoming and outgoing breath in this body, visualizing it like wind in the empty sky, and the skin, sinews, bones, flesh, and thirty-six substances as unreal like a plantain tree, internally and externally impure, and deeply loathsome. He further contemplates that feelings such as joy and pleasure in concentration all have the characteristic of destruction, being suffering and not pleasure. He also contemplates that the mental consciousness in concentration is impermanent, arising and ceasing, not abiding for a kṣaṇa, with nowhere to attach. He further contemplates that dharmas such as wholesome and unwholesome in concentration all belong to causes and conditions, entirely devoid of self-nature. When contemplating like this, one can destroy the four inversions; finding no person or self, on what could concentration rely? This is called cultivating contemplation.

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Second, corresponding with contemplation: when contemplating in this manner, one perceives the breath entering and exiting, pervading all the pores; the mind's eye opens and clarifies, thoroughly seeing the internal thirty-six substances and the habitats of various worms, internal and external impurity, the affliction of multiple sufferings, changing in a kṣaṇa, all dharmas being completely devoid of self-nature; the mind gives rise to compassion and joy, having nothing to rely upon; one attains the four stations of mindfulness and destroys the four inversions; this is called corresponding with contemplation.

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Once contemplative understanding has arisen, the mind conditions the object of contemplation, discriminating and analyzing; realizing that thoughts are flowing and that this is not the true path, one should at that time abandon contemplation and cultivate turning back. Turning back also has two kinds: first, cultivating turning back; second, corresponding with turning back.

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First, cultivating turning back: having known that contemplation arises from the mind, if one follows the analyzed objects, this will not accord with the fundamental source; one should turn back to contemplate from where this mind arises: does it arise from a contemplating mind, or does it arise from a non-contemplating mind? If it arises from a contemplating mind, then contemplation would already exist beforehand, but now it is actually not so. Why is this? Because within the three dharmas of counting, following, and stopping, contemplation does not yet exist. If it arises from a non-contemplating mind, does it arise from a non-contemplating mind that has ceased, or from one that has not ceased? If it arises from one that has not ceased, then two minds would exist simultaneously; if it is a ceased dharma that has already passed away, it cannot produce the present [mind]; if one says it arises from both ceased and unceased, or even neither ceased nor unceased, all are untenable. One should know that the contemplating mind originally does not arise; because it does not arise, it does not exist; because it does not exist, it is empty; it is empty of a contemplating mind. If there is no contemplating mind, how could there be an object of contemplation? Both object and wisdom forgotten, this is the essential for returning to the source; this is called cultivating turning back.

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Second, corresponding with turning back: the wisdom of the mind unfolds; without applying effort, it is spontaneously able to analyze and return to the root and source; this is called corresponding with turning back. Having already corresponded, the practitioner should know: if one departs from object and wisdom wishing to return to absence of object and wisdom, but does not depart from object and wisdom, the mind is bound following the two extremes; at that time one should abandon turning back.

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Settling the mind in the pure path also has two kinds: first, cultivating purification; second, corresponding with purification.

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First, cultivating purification: knowing that form is pure, one does not give rise to false imagination and discrimination; feeling, perception, volitional formations, and consciousness are also like this. Quieting the defilement of false imagination, quieting the defilement of discrimination, and quieting the defilement of grasping at self: this is called cultivating purification. To state the essence: if the mind can be like original purity, this is called cultivating purification; also finding neither the cultivator nor the cultivated, nor purity and impurity: this is called cultivating purification.

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Second, corresponding with purification: when practicing like this, the mind and wisdom suddenly correspond, unhindered expedient means unfold spontaneously, samādhi is properly received, and the mind has nothing to rely upon.

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Realizing purification also has two kinds: first, resembling realization, in which the resembling undefiled wisdom of the five expedient means arises; second, true realization, in which the true undefiled wisdom of the three vehicles—from the dharma-forbearance of suffering up to the ninth unhindered path, and so forth—arises. Because the defilements of the three realms are exhausted, it is called realizing purification.

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Furthermore, contemplating the emptiness of sentient beings is called contemplation; contemplating the emptiness of real dharmas is called turning back; contemplating equal emptiness is called purification. Furthermore, corresponding with the emptiness samādhi is called contemplation; corresponding with the signless samādhi is called turning back; corresponding with the wishless samādhi is called purification. Furthermore, all external contemplation is called contemplation; all internal contemplation is called turning back; all neither-internal-nor-external contemplation is called purification. Therefore, the wanderer Śreṇika said: 'It is not because of internal contemplation that this wisdom is attained; it is not because of external contemplation that this wisdom is attained; nor is it because of the absence of contemplation that this wisdom is attained.'

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Furthermore, a bodhisattva's contemplation of entering emptiness from the provisional is called contemplation; contemplation of entering the provisional from emptiness is called turning back; contemplation of emptiness and the provisional in a single mind is called purification. If one can cultivate like this, one should know that the six subtle gates are none other than the Mahāyāna. Furthermore, when the Buddhas of the three periods of time initially enter the path, they first take the six subtle gates as the root; as when Śākyamuni first went to the Bodhi tree, he internally contemplated ānāpāna: (1) counting, (2) following, (3) stopping, (4) contemplation, (5) turning back, (6) purification. Wandering and abiding in the three and the four, twelve were produced; relying on this he realized all Dharma gates, subdued Māra, and attained the path. One should know that when a bodhisattva skillfully enters the six subtle gates, he is able to be fully endowed with all Buddha dharmas; therefore, the six subtle gates are none other than the bodhisattva's Mahāyāna. Now, wishing to discuss further matters, this is explained briefly without fullness.

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Next, explaining the sixteen sublime practices unfolds into three points: first, explaining the names; second, clarifying the differences in the establishment of the contemplation gates; third, clarifying cultivation and realization.

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First, explaining the name. As for the term "sixteen sublime practices": (1) knowing the breath entering; (2) knowing the breath leaving; (3) knowing whether the breath is long or short; (4) knowing the breath pervading the body; (5) eliminating bodily activities; (6) experiencing joy; (7) experiencing bliss; (8) experiencing mental activities; (9) gladdening the mind; (10) collecting the mind; (11) liberating the mind; (12) contemplating impermanence; (13) contemplating dispersion; (14) contemplating [freedom from] desire; (15) contemplating cessation; (16) contemplating relinquishment. As for why they are generally called the "sixteen sublime practices," "sixteen" is a numerical designation.

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"Sublime practices" derives its name from causes and conditions. Before the Buddha appeared in the world, non-Buddhists and others had already cultivated and attained the four dhyānas and the four formless [absorptions], but lacking counteractive contemplation practice, they did not transcend birth and death. When the Tathāgata realized the Way, he first taught the four noble truths to sharp-facultied disciples such as Kauṇḍinya and Śāriputra, who thereupon attained the tracks of the Way. Furthermore, for Mahākāśyapa, Channa, and others who did not awaken upon directly hearing the truth of the four truths, he additionally taught the method of contemplating impurity to counteract and break through the afflictions. For this reason, he initially clarified dhyānas of contemplating impurity, such as the nine notions and the liberations. At that time, those who cultivated this contemplation and attained the Way were immeasurable. There was another type of sentient being whose greed and desire were already slight; if their mind of aversion was strong and they performed the contemplation of impurity, they gave rise to great disgust and weariness, thereby coming to loathe this body even more. Before undefiledness had arisen, they would hire someone to kill them, an incident just as explained in the Vinaya texts. Because of this, the Buddha told the monks to abandon the contemplation of impurity and cultivate a more sublime practice, named the sixteen sublime practices, by cultivating which one can attain the Way. These sixteen sublime practices possess both stabilization and contemplation, and within them all dhyānas are fully contained. Because they are cherished and nourished by factors such as joy and bliss, there is no fault of self-harm; and because they have real contemplation to observe [phenomena], one does not cling to the dhyānas, so that one can give rise to undefiledness. Since one moves forward and backward with ease and does not follow the two extremes, and can also attain the Way, they are called "sublime practices."

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Question: If so, pure dhyāna should be taught after contemplation dhyāna. Why is this? If we take the doctrinal teaching, it comes after contemplation dhyāna; if we discuss the practice, since it surpasses both extremes, it should also be placed after.

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Answer: Here we are clarifying the characteristics of the shallowness and depth of the functional power of dhyāna-concentration, not the time of responding to conditions to benefit beings. Why is this? The liberations and stations of mastery are all contemplations of gained understanding. Since the contemplative power can transform notions and transform the mind, it is strong in the sense of severing fetters. Now these sublime practices are solely real contemplations, capable of seeing the thirty-six components within the body; their functional power is inferior and weak, unable to quickly sever the fetters and binders, and their merits are shallow and slight. Therefore, they should be taught first.

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Furthermore, if through the contemplation of impurity one scatters and destroys the skeleton, one can no longer contemplate the marks of the breath entering and exiting the body's pores. If, after real contemplation, one shifts to cultivating the nine notions, liberations, and so forth, they will be completely perfected, with no loss in meaning. Furthermore, the "Chapter on the Great Vehicle" in the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra contemplates the sixteen sublime practices,

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and then teaches various contemplation dhyānas, such as the nine notions and the liberations. This serves as clear proof, and one should give rise to no doubt.

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Second, clarifying the differences in the establishment of the contemplation gates: there are two explanations.

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First, someone says: "These sixteen practices, including ānāpāna, correspond to the four applications of mindfulness." If explained in terms of the four applications of mindfulness, one should know that they are fully present only in the desire realm, the anāgamya, and up to the first dhyāna. If one wishes to reach higher stages, it is not that one cannot, but the contemplation procedures are somewhat incomplete. For instance, in the fourth dhyāna, since there is neither in-and-out breathing nor joy and bliss, if one explains the applications of mindfulness in terms of the breath and joy and bliss, it would be inconvenient. The higher and lower can be understood by analogy.

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Regarding their correspondence to the four applications of mindfulness, there are further two different explanations. One master explains: "The first five correspond to the body, the middle three to sensations, the next two to the mind, and the final five to dharmas." This master clarifies the sixteen sublime practices by claiming to rely on what is taught in the Dhyāna Sūtra: (1) Contemplating the in-breath until the breath ceases. (2) Contemplating the out-breath, stopping at the tip of the nose. (3) Contemplating the length of the breath: if the body is not at ease and the mind is largely scattered, both in-breath and out-breath are short; if the body is at ease and the mind is calm, both in-breath and out-breath are long. (4) The breath pervading the body: when body and mind are at ease, the airways are unobstructed, like swallowing air so that it pervades the entire body. (5) Eliminating bodily activities: notions and sensations are mental activities, vitarka and vicāra are vocal activities, and in-and-out breaths are bodily activities. Once the breath pervades the entire body, one is troubled by those coarse thoughts of mental stirring; eliminating these coarse [thoughts] is called eliminating bodily activities. These five belong to the application of mindfulness to the body.

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"The application of mindfulness to sensations has three, meaning that because coarse breathing is eliminated, body and mind are at ease and secure. (6) Experiencing joy, and (7) experiencing bliss: although there is subtle joy, bliss can suffuse the bodily consciousness; when suffused, the inner mind is joyful, hence it is called 'bliss.' (8) Experiencing mental activities: when bliss is embraced within, there must be mental factors accompanying it, leaning the mind toward the blissful object; hence it is called 'experiencing mental activities.'

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"The application of mindfulness to the mind has three: (9) Gladdening the mind: once the mind is fixed on one object, lacking wisdom and understanding, it will inevitably be submerged by a sinking mind; using joy to uplift it so that it does not submerge is called 'gladdening.' (10) Collecting the mind: if the joyful mind becomes agitated and scattered, it overshoots and exceeds; constantly collecting it to bring it back and not letting it race toward conditions is called 'collecting.' (11) Liberating the mind: the mind is not restless or scattered, but balanced and free from encumbrance; hence it is called 'liberating.'

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"The application of mindfulness to dharmas has five: (12) Contemplating impermanence: having already attained mastery and not being ruined by sinking or floating, one is able to contemplate that all phenomena are impermanent, arising and ceasing from thought to thought, not to be delighted in. (13) Contemplating dispersion and destruction: this body will soon be dispersed and destroyed; it is a phenomenon subject to attrition and eradication, not genuinely existent. (14) Contemplating detachment from desire: this body is purely the root of suffering; the mind desires to be detached from it, hence it is called 'detaching from desire.' (15) Contemplating cessation: dwelling in this mind ceases, as it has many faults and one does not wish to abide [in it]. (16) Contemplating relinquishment: contemplating that all these phenomena are faults, hence it is called 'relinquishing.'

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"These sixteen practices, including ānāpāna, are of the nature of wisdom; there is not a single in- or out-breath that is not noticed." Thus that master himself says, "I rely on the sūtra to clarify the sixteen sublime practices." Now, since we have not yet seen that sūtra passage, we merely transmit it without constructing, nor do we venture to definitively establish it. Another master gives a different explanation, saying: "If one gives rise to the sixteen practices corresponding to the four applications of mindfulness, there is nowhere that it does not apply." It is just that the divisions are not harmonized. For instance, just as with the sixteen undefiled practices, in terms of the four truths there are four under each truth, four times four making sixteen; the defiled should likewise be so.

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"Now, in explaining the four applications of mindfulness, to say that there are four within each application—four times four making sixteen—is also reasonable in meaning. As for what was said earlier about the application of mindfulness to the body having four, and that eliminating bodily activities belongs to the body, this meaning is not so. Why is this? If mind and breath are bodily activities, as the Mahāsaṃnipāta Sūtra states: 'Breath pertains generally to all three activities, not merely belonging to bodily activities.' Now, to properly explain bodily activity, as the Mahāyāna[-upadeśa] states: 'Activity refers to bodily karma.' We now clarify that all wholesome and unwholesome karma arises from the mind. The body's breath is an insentient phenomenon, incapable of creating good or evil, merely acting as a condition for activity. Now, the body uses the mind to receive a body, causing the body to act, which is called 'body.' Now we clarify that activity breaks the receiving mind, which is precisely breaking activity. Therefore we know that this belongs to the application of mindfulness to sensations, and one should know that sensations also fully possess four practices. As for what was said earlier about dharmas having five, and that contemplating impermanence belongs to the application of mindfulness to dharmas, this is also not so. Why is this? The sūtras all say, 'Contemplate the mind as impermanent, contemplate dharmas as non-self.' Now clarifying the contemplation of impermanence refers precisely to the application of mindfulness to the mind. In this way, each of the four has four, four times four making sixteen, which is more convenient in meaning."

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Next, a second master says: "These sixteen practices should be vertically correlated with the dhyānas, because the eight contemplation methods are interconnected." Why is this? (1) Knowing the breath entering and (2) knowing the breath exiting correspond to counting breaths; (3) knowing the breath as long or short corresponds to the desire-realm concentration; (4) knowing the breath pervading the body corresponds to the anāgamya concentration; (5) eliminating bodily activities corresponds to the vitarka factor of the first [dhyāna]; (6) experiencing joy corresponds to the joy factor of the first dhyāna; (7) the mind experiencing bliss corresponds to the bliss factor of the first dhyāna; (8) experiencing mental activities corresponds to the one-pointedness factor of the first dhyāna; (9) gladdening the mind corresponds to the inner purity and joy factor of the second dhyāna; (10) collecting the mind corresponds to the one-pointedness factor of the second dhyāna; (11) the mind abiding in liberation corresponds to the bliss factor of the third dhyāna; (12) contemplating impermanence corresponds to the immovable concentration of the fourth dhyāna; (13) contemplating dispersion corresponds to the station of [infinite] space; (14) contemplating detachment from desire corresponds to the station of [infinite] consciousness; (15) contemplating cessation corresponds to the station of nothingness; (16) contemplating relinquishment corresponds to the station of neither-perception-nor-non-perception. This clarifies that contemplation practice is fully complete from initial regulation of the mind up to the arising of all dhyāna-concentrations. This explanation is superior.

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Third, clarifying cultivation and realization. Why are they called "cultivation" and "realization"? Cultivation is generating the intention to practice; when the mind is not yet in accord, realization is the spontaneous unfolding, the mind attaining accord. Since there are three masters establishing the contemplation methods differently, now cultivation and realization also have differences. However, the former master said: "Within the desire realm, the anāgamya, and the first dhyāna, the sixteen sublime practices are clarified in terms of the four applications of mindfulness." The general meaning of the contemplation method is also no different from the contemplation method taught earlier in the six subtle gates, though not without minor differences. While the terms differ, if one properly investigates their correspondences, the meaning can be understood, so there is no need to trouble oneself with explaining cultivation and realization separately.

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Now we properly clarify the latter master, who vertically correlates them with the three realms to clarify the true sublime practices. Since this contemplation-wisdom method has not been taught above, we shall now present the characteristics of cultivation and realization. In vertically clarifying the cultivation of the sixteen sublime practices: (1) knowing the breath entering and (2) knowing the breath exiting: these correspond to and substitute for counting breaths. The method of regulating the breath is in every detail as explained earlier under counting breaths.

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When the practitioner has regulated the breath continuously and attends to the breath with single-mindedness, when the breath enters, they know it enters from the tip of the nose down to the navel; when it exits, they know it exits from the navel up to the nose. Illuminating the breath with single-mindedness in this way, attending to it without distraction, at that time they know the coarse and subtle characteristics of the breath. As for coarse, knowing wind and panting breath is coarse; as for subtle, knowing the breath aspect is subtle. If the in-breath is coarse, they regulate it to make it subtle; this is called knowing coarse and subtle characteristics. It is just like a gatekeeper who knows the people entering and exiting the gate, and also knows good people and bad people: knowing them to be good, he lets them in; knowing them to be bad, he turns them away.

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Furthermore, regarding knowing the coarse and the subtle: the in-breath is coarse, and the out-breath is subtle. Why is this? Because the incoming air is sharp and swift, its characteristics are coarse; because the out-breath is sluggish and slow, it is subtle. Furthermore, knowing lightness and heaviness: knowing that during the in-breath it is light, and during the out-breath it is heavy. Why is this? When the in-breath is inside the body, it makes the body light; during the out-breath, when the body lacks air, one feels the body is heavy.

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Furthermore, knowing roughness and smoothness: during the in-breath it is smooth, and during the out-breath it is rough. Why is this? Since the breath comes from outside, the air is sharp, so it is smooth; blowing out from within, inner impurities block the pores, so it is rough. Furthermore, knowing cold and warmth: knowing that during the in-breath it is cold, and during the out-breath it is warm. Why is this? Since the breath comes from outside, cold air enters, so it is cold; when the breath exits from within, it blows out warm air from inside, so it is warm.

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Furthermore, knowing length of time: the inhalation is short, and the exhalation is long. Why is this? Since the in-breath enters swiftly, it is easily exhausted, and thus short; since the out-breath exits sluggishly, it is difficult to exhaust, and thus long. One must also become aware and know that because of inhalation and exhalation, all sufferings and afflictions exist, with coming and going in birth and death, revolving incessantly, such that the mind feels alarm and dread. When the practitioner follows the breath, he knows that the breath possesses various characteristics such as these that are not solitary; therefore it is said that he knows the inhalation and exhalation of the breath.

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Question: Why is this used to replace counting the breath?

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Answer: If one counts the breath, one merely counts with an obscured mind without reflective contemplation; during cultivation and realization, the ailments of afflictions such as craving, views, and conceit frequently arise. 'Craving' means clinging with craving to this counting of the breath; 'views' means holding the view that 'I am able to count'; 'conceit' means thinking 'I am able to count' and thereby holding oneself in conceit above others. Now, replacing counting with following [the breath] means that while following the breath, one immediately becomes aware and knows that this breath is impermanent. Life depends upon the breath, taking the breath as life; if a single breath does not return, life is immediately ended. Having become aware of the impermanence of the breath, one knows the frailty of bodily life. Knowing the impermanence of the breath, craving does not arise; knowing that the breath is not the self, views do not arise; realizing impermanence, conceit does not arise. This means that from the initial expedient means one is already able to destroy all fetters, which is not like counting the breath.

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Furthermore, the practitioner focuses the mind with single-mindedness upon the breath, causing the mind not to scatter and gaining entry into dhyāna absorption, which is therefore called 'also [possessing] craving'; awakening to impermanence is therefore called 'also [possessing] spurring'; corresponding with absorption is called 'also [possessing] the defiled'; reflective contemplation without attachment is called 'also [possessing] the undefiled.' Furthermore, if during counting of the breath one counts with an obscured mind, lacking illumination, then later when realizing absorption, the mind sees nothing. Now, one who follows the breath illuminates the breath with a clear mind; later when realizing absorption, the eye of the mind opens in clarity, seeing the thirty-six bodily components, destroying craving, views, and conceit. This is precisely how the sublime practices surpass counting the breath.

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Third, knowing whether the breath is long or short: this corresponds to the desire-realm absorption. If one realizes the desire-realm absorption, that absorption ought to be clear and pure without perceiving or knowing any characteristics in the breath at all. Now, here, when one first attains absorption, one immediately perceives the characteristics of long and short in the breath. How is this perceived? When the mind is settled in absorption, one perceives that the inhalation is long and the exhalation is short. Why is this? Since the mind abides quietly within, the breath enters following the mind; thus, entering, it is known to be long. Since the mind does not condition external objects, exiting, it is known to be short.

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Furthermore, perceiving the breath to be long, the mind is subtle; perceiving the breath to be short, the mind is coarse. Why is this? When the mind is subtle, the breath is subtle; when the breath is subtle, it enters from the nose to the navel, faintly, gently, and long, and the exhalation from the navel to the nose is likewise. When the mind is coarse, the breath is coarse; when the breath is coarse, it enters from the nose to the navel rapidly and short, and the exhalation from the navel to the nose is likewise.

7.57

Furthermore, because the breath is short, one perceives the mind to be subtle; because the breath is long, one perceives the mind to be coarse. Why is this? As the mind becomes increasingly still, the exhalation is exhausted from the navel to the chest, and the inhalation is known to be exhausted from the nose to the throat. This means that because the mind is still, one perceives the breath to be short. As for perceiving it to be long meaning that the mind is coarse: because the practitioner's mind is coarse, he perceives that from the navel to the nose and from the nose to the navel, the route of the breath is long and distant; this means that because the mind is coarse, one perceives the breath to be long.

7.58

Furthermore, perceiving length within shortness, the absorption is subtle; knowing shortness within length, it is coarse. Why is this? For example, the breath is exhausted from the nose to the chest: although the path traveled is short, the time is long, taking a great while before reaching the navel. This means that the path traveled is short while the duration is long. If evaluated according to this, perceiving length within shortness means the absorption is subtle. As for perceiving shortness within length being coarse: because the mind is coarse, the breath goes from the nose to the navel, the route being extremely long, yet the duration is short, abruptly exiting out to the nose. Why is this? Because the mind is coarse, the breath moves swiftly. Although long, it is short; but this breath's being short is precisely because the mind is coarse. Therefore it is said that length within shortness is subtle, while shortness within length is coarse. In this way, perceiving the duration of long and short, one knows that impermanence arises from the mind, with arising and ceasing being unstable. Now, the characteristics of the length and shortness of the breath are multiple; upon attaining this absorption, the awakening to impermanence becomes even clearer. Realizing the desire-realm absorption is therefore called 'also [possessing] craving'; reflective contemplation awakening to impermanence is therefore called 'also [possessing] spurring.' This briefly explains the third, knowing whether the breath is long or short, which destroys the desire-realm absorption.

7.59

Fourth, knowing the breath through the whole body: this corresponds to the anāgamya absorption. If it is the fundamental anāgamya, one simply perceives the physical form disappearing into nothingness like empty space; at that time, physical body and breath genuinely exist, but because the eye is not opened, one does not perceive or see them. Now, in the sublime practices, when anāgamya arises, one likewise enters absorption into nothingness, but then gradually perceives that there is a body like clouds or shadows, and perceives the inhalation and exhalation pervading all the pores of the body; at that time one also knows the length and shortness of the breath to be equal. One sees that the inhalation does not accumulate and the exhalation does not scatter, arising and ceasing impermanently; one perceives that the body is empty, provisional, and unreal, and also knows that arising and ceasing does not abide for an instant. It is because of the harmonization of these three things that absorption arises. Since the three things are empty, the absorption has nothing on which to rely; knowing that emptiness is also empty, one does not attach within absorption, which immediately destroys the fundamental anāgamya, the meanings of 'craving' and 'spurring' already being contained within it.

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Question: In the Mahāyāna treatises and various sūtras, it is mostly spoken of as 'contemplating the breath entering and exiting.' Why is it said here to 'know the breath entering and exiting'?

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Answer: Here 'knowing' is spoken of as contemplation, yet the method of contemplation is not yet fully complete; therefore it is presently spoken of as 'knowing.' In the Chapter on the Great Vehicle of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, when clarifying the characteristics of the sixteen sublime practices, it consistently says 'knowing the inhalation and exhalation, long and short'; using this text as proof to speak of 'knowing,' it does not contravene the text or its meaning. Contemplative wisdom will be discussed below.

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Fifth, eliminating bodily formations: this corresponds to the factors of vitarka and vicāra of the first dhyāna. Within this there are two: first, clarifying bodily formations; second, clarifying the elimination of the body. 'Bodily formations': when the first dhyāna arises within the desire-realm body, the form derived from the four great elements of the form realm contacts the desire-realm body, the desire-realm bodily faculty produces body-consciousness, and one perceives this tangible form. The forms of the two realms depend on each other and co-dwell; therefore it is called 'body.' 'Bodily formations' refers to the factor of vicāra. This factor of vicāra arises from the bodily elements, knowing that the dharmas within the body engage in activity; therefore it is called 'bodily formations.'

7.63

Next, clarifying the elimination of bodily formations: because of perceiving the breath through the whole body, the first dhyāna arises, the eye of the mind opens in clarity, and one sees the thirty-six bodily components to be foul, defiled, and loathsome. At that time one immediately knows that the thirty-six components exist due to the four great elements, and that the six divisions such as the head are each not the body, and within the four great elements, each is not the body; this is eliminating the desire-realm body. 'Eliminating the first dhyāna body': seeking the four great elements of the form realm within the desire-realm body, they are unfindable; this is called eliminating the first dhyāna body. Why is this? If one says that there is form derived from the form realm, does it come from outside, emerge from within, or abide in between? When contemplated in this manner, it is utterly unfindable; it is merely due to inverted conceptualization that one speaks of experiencing the tangible of the form realm. Observing clearly that it is unfindable is precisely eliminating the first dhyāna body; because the body is eliminated, bodily formations are immediately extinguished. Furthermore, when one had not yet attained the first dhyāna, one gave rise to various good and bad actions within the desire-realm body; now, seeing that the body is impure, one does not create various karmas of fetters, good or bad; therefore it is called eliminating bodily formations.

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Now it is clarified that this absorption also has two kinds: first, the fundamental five factors, as explained previously. Second, the five factors of the purified dhyāna: perceiving that the thirty-six bodily components are provisional and unreal is called vitarka; distinguishing the great superiority and inferiority between this dhyāna, the desire realm, and fundamental virtues is called vicāra. Having attained Dharma joy, the mind is greatly delighted, which is called prīti; experiencing tranquil bliss in undefiled feeling is called sukha. Right absorption maintaining the mind so that it does not waver is called ekāgratā. Because the factors within this eliminate [defilements], bringing about supreme and sublime joy and bliss while the mind is free of defiled attachment, it is therefore called 'purified dhyāna.'

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Furthermore, as explained in the Abhidharma regarding the meanings of obscured-unrecorded-with-defilement, unobscured-recorded-without-defilement, and so forth, in relation to these two kinds of dhyāna, detailed distinctions should be made.

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Sixth, experiencing prīti: this corresponds to countering and destroying the factor of prīti of the first dhyāna. In the fundamental dhyāna, the factor of prīti arises after vitarka and vicāra that are obscured and with defilement; lacking the illumination of contemplative wisdom, many afflictions arise, and therefore it should not be experienced. Now clarifying experiencing prīti: it arises within the factors of vitarka and vicāra of the purified dhyāna; because there is reflective contemplation that deconstructs and analyzes, penetrating the emptiness of the nature of vitarka and vicāra, one should know that the prīti arising from vitarka and vicāra is also empty. Then one does not attach to prīti and is free from faults, which is why it is called 'experiencing prīti.' Just as an arhat does not attach to any offerings and is therefore called 'worthy of offerings.' Furthermore, knowing and seeing according to reality, one attains true Dharma joy; therefore it is called 'experiencing prīti.'

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Seventh, experiencing sukha: this corresponds to the factor of sukha of the fundamental dhyāna. Since that dhyāna lacks contemplative wisdom, there is much defilement within bliss, and therefore it should not be experienced. Now, speaking of experiencing sukha: experiencing non-bliss, knowing the nature of bliss to be empty, one does not attach to bliss. Having no faults of bliss, while above there is no separate realization of unconditioned bliss; therefore it is called 'experiencing sukha.'

7.68

Eighth, experiencing mental formations: this corresponds to countering and destroying the fundamental factor of ekāgratā. Now it is clarified that because it can penetrate all dharmas, it is called mental formations. There are two kinds of mental formations: first, active formations; second, inactive formations. Some explain: from the first dhyāna up to the third dhyāna, they are still active formations; from the fourth dhyāna onward, they are called inactive formations. Now, briefly stating the inactive formations: the four factors such as vitarka are active formations, and the subsequent factor of ekāgratā is an inactive formation. It is also called mental formations because it is the inactive formation of the factor of ekāgratā. When entering ekāgratā in the fundamental dhyāna, the mind gives rise to defiled attachment; this ekāgratā should not be experienced. Now clarifying experiencing mental formations: knowing that this ekāgratā is deceptive and unreal, and that ekāgratā is non-mind, one does not grasp or attach; having no faults, it is the correct attainment of samādhi; therefore it is called experiencing mental formations.

7.69

Ninth, causing the mind to rejoice: this corresponds to the joy of internal purity of the second dhyāna. Why is this? The joy of the second dhyāna arises from internal purity, but lacking the illumination of wisdom, it is mostly experienced with attachment. Now contemplating this joy, one immediately knows it to be deceptive and does not give rise to experiential attachment; knowing according to reality gives rise to Dharma joy, which is also called the awakening factor of joy. Since true Dharma joy arises in the mind from correct contemplation, it is called causing the mind to rejoice.

7.70

Tenth, causing the mind to concentrate: this corresponds to the factor of ekāgratā of the second dhyāna. Why is this? Because the joy of the second dhyāna stirs and requires concentration, it is called causing the mind to concentrate. Now clarifying concentration: precisely through destroying the former false joy, the joy of the awakening factor of joy arises; although this joy is correct, it is not without the fault of surging agitation, and one should immediately turn back to contemplate the nature of joy. Once one knows that it is ultimately empty and tranquil, the mind in absorption is undisturbed and does not follow the movement of joy; therefore it is called 'causing to concentrate.' Thus the Mahāsaṃnipāta Sūtra says: 'Movement reaches the mind.'

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Eleventh, liberating the abiding mind: this corresponds to countering and destroying the bliss of the third dhyāna. Why is this? The third dhyāna has bliss pervading the body; when ordinary persons attain it, they mostly give rise to defiled craving and are bound by it, failing to attain liberation. Now speaking of liberation: through deconstruction and analysis by contemplative wisdom, when realizing bliss pervading the body, one immediately knows that this bliss arises from causes and conditions, is empty and without intrinsic nature, and is deceptive and unreal; contemplating bliss without attachment, the mind attains mastery; therefore it is called causing the mind to be liberated.

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Twelfth, contemplating impermanence: this serves to counteract and refute the immobility of the fourth dhyāna. Why is that? In the mundane world, there are moving phenomena and immobile phenomena. The three [lower dhyānas] are moved by joy and pleasure, and thus are still called moving phenomena. Now, this fourth dhyāna is named immobile absorption. When ordinary people attain this absorption, they mostly produce notions of permanence, generating attachment and grasping in their minds. Now, if one contemplates this absorption as being subject to origination, cessation, and succession, transformed by the three characteristics, one knows that these are marks of destruction and insecurity. Therefore, the sūtra says: “All moving and immobile phenomena in the entire world are marks of decay and insecurity.” Hence it is named contemplating impermanence.

7.73

Thirteenth, contemplating exit and dispersal: this serves to counteract and refute [the absorption of] the station of boundless space. Why is that? “Exit” means departing from the form realm; “dispersal” means dispersing the three kinds of form. Furthermore, “exit and dispersal” means departing from form and mind, relying on empty space to dissolve and disperse in mastery, unbound by material phenomena; hence it is named exit and dispersal. When ordinary people attain this absorption, they think it is true emptiness and tranquility, and grasp at it with longing. Now, as for “contemplating exit and dispersal”: when the practitioner first enters the station of boundless space, they immediately know that it exists only due to the combination of the four aggregates, is without self-nature, and must not be grasped. Why is that? If one says there is exit and dispersal, is empty space that which exits and disperses, or is the mind that which exits and disperses? If it is the mind that exits and disperses, the mind is transformed by the three characteristics: the past has already ceased, the future has not yet arrived, and the present does not abide; how could it exit? If it is empty space that exits and disperses, empty space is insentient, and what exit and dispersal could an insentient phenomenon have? Since one finds no absorption of emptiness, the mind is free of grasping; this is named contemplating exit and dispersal.

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釋禪波羅蜜次第法門 — Classical Chinese