釋禪波羅蜜次第法門 8

English (machine translation) 8

Language: English

8.1

Expounded by the Great Master Zhizhe of Tiantai under the Sui

8.4

Cultivation and Realization of Dhyāna-pāramitā, Part 7.4 (Cultivation and Realization of Penetrating Clarity Contemplation)

8.5

Now, to distinguish this dhyāna, there are three main headings: first, explaining the name; second, distinguishing the stages; third, clarifying cultivation and realization.

First, explaining the name: as to why this dhyāna is called the contemplation of penetrating clarity, the method of this contemplation comes from the text of the Mahāsaṃnipāta Sūtra without a distinct title. When various meditation masters of the northern lands cultivated and attained this dhyāna and wished to transmit it to others, not knowing its name, they intended to place it within the fundamental dhyānas, yet its phenomenal characteristics are vastly different. If set against the sixteen sublime practices, the names are completely unrelated; if placed within the liberations and stations of mastery, the contemplative methods are markedly distinct. Since it did not correspond either forward or backward, the various masters created a distinct title for it, naming it the dhyāna of penetrating clarity contemplation.

8.7

Some say: “The Avataṃsaka Sūtra has this term.” What is meant by “penetrating” is that from the beginning of practice, one comprehensively contemplates three things: when contemplating the breath, one thoroughly illuminates both physical form and mind; when contemplating physical form, it is likewise up to the mind. This dharma is bright and pure, able to open the eye of the mind without any dark obscurations; since by contemplating one, one penetrates all three, seeing thoroughly without obstruction, it is called “penetrating clarity.” Furthermore, through proper cultivation of this dhyāna, one will certainly manifest the six supernormal knowledges and three knowledges. The Mahāsaṃnipāta Sūtra explains that when a dharma-practicing monk cultivates this dhyāna, if he wishes to attain supernormal knowledges, he is immediately able to attain them. Now, “penetrating” means being able to attain the six supernormal knowledges; “clarity” means being able to generate the three knowledges. This is speaking of the fruit in terms of the cause; hence it is called “penetrating clarity contemplation.”

8.8

Question: Other dhyānas can also manifest the six supernormal knowledges and three knowledges; why is this dhyāna alone called penetrating clarity?

8.9

Answer: Although other dhyānas have the sense of manifesting supernormal knowledges and clarity, they are not as swift and sharp as this dhyāna; hence it is called penetrating clarity.

8.10

Question: The Mahāsaṃnipāta Sūtra also has a distinct explanation of the name and meaning of this dhyāna, as the sūtra states: “What is called dhyāna is named dhyāna because of its swiftness: swift, great swiftness; abiding, great abiding; quiet, great quiescence; contemplating cessation and detachment—this is named dhyāna.” Why then is a distinct name established now?

8.11

Answer: Although that sūtra contains this explanation, while the meaning is clear, the name remains vague. Since there is no specific title, the name “penetrating clarity” was established once again.

8.12

Second, clarifying the stages: this dhyāna has no separate stages; its stages are established in accordance with the fundamental four dhyānas and four formless absorptions. However, within each dhyāna, there are superior supramundane contemplative absorptions that can swiftly and sharply manifest the undefiled state, the three knowledges, and the six supernormal knowledges; also, in the mind following neither-perception, one ceases all mental factors and enters the absorption of the cessation of perception and feeling. Therefore, it is unlike the blind realization and grasping of the fundamental states, which lack spiritual wisdom and functionality. For this reason, although the stages are identical to the fundamental ones, the contemplative wisdom is distinct; fearing that people might misunderstand, a separate name was established. Although the name differs, the stages do not differ.

8.13

Question: If one attains entry into the absorption of cessation through this dhyāna, how does it differ from the nine sequential absorptions?

8.14

Answer: When cultivating this absorption, mind following mind without interval, it can also be spoken of as the nine sequential absorptions; however, ultimately it is not the complete dharma of the nine sequential absorptions. This matter will naturally be seen below. If evaluated according to the explanation of the nine absorptions and eight liberations in the *Tattvasiddhi-śāstra*, it is indeed complete.

8.15

Third, clarifying cultivation and realization: since this dhyāna has no separate stages, cultivation and realization are distinguished according to the fundamental stages.

8.16

First, we first clarify the marks of cultivating and realizing the first dhyāna. As the Mahāsaṃnipāta Sūtra states: “The first dhyāna is called both endowed and detached. Detached means detached from the five hindrances; endowed means endowed with the five factors. The five factors are vitarka, vicāra, prīti, pliancy, and samādhi. What is vitarka? Such as mind-vitarka, great vitarka, reflection, great reflection, contemplating the nature of the mind—this is named vitarka. What is vicāra? Contemplating mental activity, great activity, pervasive activity, conforming to intention—this is named vicāra. What is prīti? Such as true knowing, great knowing, the mind stirring toward the mind—this is named prīti. What is pliancy? It means mental pliancy, bodily pliancy, pliancy of feeling, experiencing pleasurable contact—this is named pliancy. What is samādhi? It means mind-abiding, great abiding, undistracted by conditions, unerring, free of inversion—this is named samādhi.” This is that sūtra’s brief explanation of the marks of cultivating and realizing the penetrating clarity first dhyāna.

8.17

Examining the five factors explained in this sūtra text, they differ greatly from those explained in other sūtras and treatises, and thus require separate explanation. Now we first explain “as the mind.” “As the mind” refers to the arising of the preparatory absorption preceding the first dhyāna. It is also the anāgamya; but realization does not arise in isolation, it must depend on cultivation. How does one cultivate? From the initial settling of the mind, the practitioner contemplates the three matters of breath, physical form, and mind as all non-differentiated. To contemplate these three matters, one must first contemplate the pathway of the breath. How does one contemplate the breath? One gathers the mind and sits quietly, harmonizes the breath, and single-mindedly and attentively contemplates the notion of breath entering and exiting throughout the entire body. If the wisdom-mind is bright and sharp, one immediately realizes that the breath has no accumulation when entering, no dispersal when exiting, no path traversed in coming, and no ground trodden in going. Although one clearly realizes the breath entering and exiting the whole body, it is like wind in space, its nature having no existence. This is a brief explanation of the marks of contemplating the breath as the mind.

8.18

Next is contemplating physical form as suchness. Since the practitioner knows that the breath depends on the body and that apart from the body there is no breath, one should attentively contemplate the suchness of the body’s form. This physical form originally does not exist; it is entirely due to the conditions of past delusive thoughts attracting the four great elements and derived matter of this life to enclose empty space, conventionally termed “the body.” With single-minded attention, one carefully contemplates the six parts such as the head, the thirty-six bodily components, and the four great elements and four subtle atoms, finding that not one of them is the body. The four subtle atoms and four great elements are also each not real; since they do not exist by themselves, how could they produce a body of six parts and thirty-six components? When no bodily form can be apprehended, at that time the mind is non-differentiating, which is penetrating the suchness of physical form.

8.19

Next is contemplating the mind as suchness. The practitioner should know that because the mind exists, there are bodily form, coming and going, moving and turning. If this mind did not exist, who would differentiate form, and on what would form arise? Attentively contemplating this mind, one sees that it exists dependent on conditions, rapidly arising and ceasing, with no place of abiding seen and no marks or appearance; it exists merely as a name, and that name is also empty; this is penetrating the suchness of the mind. If the practitioner finds no distinction among the three natures, this is called “mind as suchness.”

8.20

Furthermore, when the practitioner contemplates the breath, since breath is not grasped, they thereby penetrate the emptiness and quiescence of form and mind. Why is this? Because the three phenomena are not separate from one another. The same applies to form and mind. If one cannot grasp the three matters of [breath,] form, and mind, one cannot grasp any phenomenon whatsoever. Why is this? Because it is through the conjunction of these three matters that all the suffering and afflictions of the aggregates, sense fields, and realms, as well as karmic actions good and bad, are produced, coming and going throughout the five destinies in ceaseless transmigration. If one realizes that these three matters are unproduced, then all phenomena are fundamentally empty and quiescent. This is a brief explanation of the characteristics of practicing the mind of suchness.

8.21

Second, clarifying the characteristics of realization. This also fully possesses the characteristics of realizing the desire realm and the anāgamya.

8.22

When the practitioner contemplates the three natures as described above and none are grasped, the mind naturally abides in true suchness of itself. When the mind is silently luminous and pure, it is called the desire-realm concentration. After this concentration, relying on the dharma of true suchness, the mind silently enters absorption and accords with suchness. As the dharma of suchness sustains the mind, the mind is concentrated and unmoving; it silently sees no distinct marks among the three phenomena of body, breath, and mind, being uniformly like space. Therefore it is called the mind of suchness, which is the anāgamya of penetrating clarity.

8.23

Next is the explanation of the manifestations of the first dhyāna. As stated in the previously cited sūtra, here one should fully explain the characteristics of realizing the five factors. Now, taking the vitarka factor as primary, once the meaning of vitarka is established, the explanation of the remaining four factors will follow easily. Therefore the sūtra says: 'vitarka and great vitarka'. Vitarka means being aware of the fundamental dhyāna and being aware of the manifestations of sensations; thus it is called vitarka. This matter is as explained previously, differing only in degree of lightness and heaviness. Great vitarka means that the eyes of the mind suddenly open into clarity, clearly seeing the manifestations of the three matters; this is called great vitarka. This is a supplementary explanation and not yet the primary meaning. Furthermore, we shall now differentiate the meanings of vitarka and great vitarka: what is called vitarka means awareness of mundane characteristics; great vitarka is the supramundane. This is explained in contrast with the two truths of the ultimate and the conventional; it also pertains to the defiled and the undefiled, which is the import intended here.

8.24

Now, to clarify the mundane, there are three types: first, the fundamental mundane, which is the primary retribution of the five aggregates for a single lifetime; second, the principle mundane, which is knowing that the fundamental dharma is interconnected with the principles of all external phenomena; third, the phenomenal mundane, which is seeing all categories of sentient beings and worldly events when the five supernormal knowledges arise. Since there are three kinds of the mundane, the supramundane in contrast to the mundane also comprises three kinds. Why is this? Because sentient beings' faculties are unequal—inferior, middling, superior, sharp, or dull. Therefore, although they equally realize this first dhyāna, their realms are shallow or deep and truly differ. Thus one must differentiate the distinctions in realizing the first dhyāna according to these three meanings.

8.25

First, explaining the marks of completing the first dhyāna through the five factors of vitarka and great vitarka based on the fundamental mundane and supramundane. This consists of two points: first, clarifying the manifestation of the first dhyāna; second, explaining the differentiating marks of completing the five factors of vitarka and great vitarka.

8.26

First, clarifying the manifestation of the first dhyāna. This consists of three points, varying in stage and order: first, the initial manifestation; second, the intermediate; third, the final.

8.27

First, the marks of the initial manifestation. When the practitioner manifests the first dhyāna, they suddenly see that the ninety-nine thousand pores of their own body are empty and porous, and breath enters and exits through the pores all over the body. Although the mind's eye clearly sees it entering and exiting throughout the body, in entering there is no accumulation and in exiting there is no dispersion; in coming it traverses nowhere, and in going it steps upon nothing. One then sees the thirty-six bodily components within the body, each distinct and clear. The thirty-six components are: hair of the head, body hair, nails, teeth, thin skin, thick skin, sinews, flesh, bones, marrow, spleen, kidneys, heart, liver, lungs, small intestine, large intestine, stomach, bladder, gall bladder, feces, urine, grime, sweat, tears, nasal mucus, saliva, pus, blood, blood vessels, yellow phlegm, white phlegm, dried mucus, fat, grease, and brain membrane. Of these thirty-six components, ten are external items and twenty-six are internal items; twenty-two are earth items and fourteen are water items. Having seen the characteristics of wind, water, and earth clearly, one further senses each item being boiled and cooked by heat, the characteristic of fire being clear. One contemplates these four great elements as like four vipers dwelling together in a single basket; the natures of the four poisonous vipers are each distinct. It is also like a butcher dividing meat into four portions, contemplating the four portions as unrelated to each other. The practitioner is likewise, and their mind is greatly startled and awakened.

8.28

Furthermore, the practitioner not only sees the thirty-six components of the body as a provisional combination of the four great elements, impure and repulsive, but also perceives the marks of the five kinds of impurity. What are the five? First, seeing that the characteristics of the ten external items are impure, giving rise to revulsion in the mind; this is called impurity of intrinsic mark. Second, seeing that the internal nature of the twenty-six items inside the body is impure; this is called impurity of intrinsic nature. Third, naturally perceiving that this body, from the stage of the kalala, takes the union of the parents' semen and blood as its bodily seed; this is called impurity of seed. Fourth, when this body resides in the womb, it lies between the raw and cooked viscera; this is called impurity of birthplace. Fifth, after this body dies and is cast away in a charnel ground, decomposing, rotting, and foul; this is called ultimate impurity. One should know that from beginning to end, this body is formed of impurities, without a single thing that can be delighted in, and is utterly repulsive. Having been blind, in the past I thoughtlessly attached to this impure, rotting body, creating the karma of birth and death for immeasurable kalpas; now only do I awaken, grief and joy mingling in my heart. The five kinds of impurity are as extensively explained in the Treatise on the Great Perfection of Wisdom.

8.29

One further perceives that the mental consciousness within absorption conditions various realms, unceasing from moment to moment, with various mental factors arising in succession, their contemplated objects distinct and not merely one. These are called the marks of the initial realization of the first dhyāna.

8.30

Next, clarifying the marks of the intermediate realization. When the practitioner abides in this absorption, samādhi gradually deepens, and they perceive that following the breath, the breaths produced within the five viscera each have distinct characteristics—namely blue, yellow, red, white, black, and so forth—varying with the color of the viscera and exiting to the pores. If entering form from the faculties, their characteristics are also different. Differentiated in this way, the characteristics of the breaths are manifold. Furthermore, one sees that the thin skin, thick skin, membranes, and flesh of this body each have ninety-nine layers, there are three hundred and sixty large and small bones, and the marrow each has ninety-eight layers. Between these bones and flesh there are various worms with four heads, four mouths, and ninety-nine tails; such shapes and forms are manifold, and one even perceives their exiting and entering, coming and going, sounds, and speech. Only the brain has four sections, each section having fourteen layers.

8.31

The five viscera within the body overlap leaf upon leaf like a lotus flower, their apertures empty and porous, communicating between inside and outside, each also having ninety-nine layers. Between the various components there are also eighty families of worms dwelling within, employing one another. When the practitioner's mind is quiet and subtle, they also hear the sounds and speech of these worms within absorption, or sometimes on this basis they trigger the samādhi of understanding the speech of sentient beings. Among the blood vessels in the body, the heart vessel is the master; from the heart vessel there are further produced vessels of the four great elements, ten vessels for each great element, and within each of the ten vessels there are further nine vessels, combining to make four hundred vessels. From head to foot, within the four hundred and four vessels, the circulation of wind-breath and blood flows together. Within the blood of these vessels there are also subtle worms dwelling dependent on the vessels. When the practitioner knows in this way, they know that the interior and exterior of the body are unreal, like a plantain tree. Furthermore, they contemplate the mental factors: whenever conditioning an object, there are distinct differences among the four minds of feeling, perception, volitional formations, and consciousness.

8.32

Third, clarifying the marks of the final realization. The practitioner's samādhi and wisdom become increasingly deep, pure, clear, and sharp. They further see the breath harmonized, unified as a single characteristic, like a lapis lazuli vessel, not blue, yellow, red, or white. They also see the entering and exiting of breath as impermanent, arising and ceasing, all entirely empty and quiescent; and they see the bodily characteristics as constantly renewed, impermanently alternating. Why is this? Food and drink are the external four great elements; when they enter the belly to nourish the body, as the new four great elements arise, one should know that the old body ceases accordingly—just as with trees and plants, when new leaves grow, the old leaves fall; the body is also like this. Foolish persons do not understand and take it to be preserving the body; the wise within samādhi perceive this bodily form as shifted by impermanence, arising and ceasing anew, empty and without intrinsic nature, with form being ungraspable. Furthermore, in each moment when a mind arises, there are sixty kṣaṇas of arising and ceasing. Or some say: 'Six hundred kṣaṇas, rapidly arising and ceasing, empty and without intrinsic nature, mind being ungraspable.'

8.33

Second, explaining the marks of completing the five factors of vitarka and vicāra. This consists of five parts:

8.34

First, explaining the vitarka factor. The sūtra states regarding the vitarka factor: 'vitarka, great vitarka, reflection, great reflection, contemplating the nature of the mind.' The characteristics of vitarka are clarified based on these five phrases. Now we first explain the two phrases 'vitarka and great vitarka'. Differentiated according to mundane and supramundane realms, there is this distinction between the two vitarkas. The mundane realm is the characteristic of diversity; the supramundane realm is the characteristic of suchness. This suchness and diversity are alternative names for the two truths of the ultimate and the conventional. Now, in terms of the approach to contemplation, shallow and deep are easily seen. We shall now differentiate them fully in reliance on the Treatise on the Great Perfection of Wisdom. The treatise says: 'There are three kinds: superior, middling, and inferior.' Since suchness and diversity have three kinds, vitarka and great vitarka should also be three. The intent of the treatise is that differentiating provisional designations is called diversity. Differentiating the real dharmas of the four great elements as having the same essence is called inferior suchness. Differentiating the earth element as distinct from the other three great elements is called diversity. Being identical in impermanence, unvarying in arising and ceasing, is called intermediate suchness. Impermanent arising and ceasing is called diversity. Arising and ceasing being identical to emptiness, without difference, is called superior suchness. Now, based on dhyāna as inferior, middling, and superior grades, we clarify the marks of depth in the contemplation approach.

8.35

First, clarifying the marks of the inferior grade of vitarka. Being aware of the entering and exiting of breath and the separation of various colors such as blue, yellow, red, and white is called vitarka; being aware that these breaths are identically the single wind element without distinction is called great vitarka. Next, being aware of the separation of the thirty-six components is called vitarka; being aware that the other three great elements have no distinct difference is called great vitarka. Being aware that mental factors are not one is called vitarka; being aware that they are identically the four minds without difference is called great vitarka.

8.36

Second, clarifying the middling grade of vitarka: breath being the wind element is called vitarka; being aware that breath is impermanent in arising and ceasing is called great vitarka. Being aware that the other three great elements are distinct is called vitarka; being aware that they are identical in impermanence, unvarying in arising and ceasing, is called great vitarka. Being aware of the differences among the four minds is called vitarka; being aware of impermanent arising and ceasing as unvarying is called great vitarka.

8.37

Third, explaining the superior vitarka: as for perceiving the impermanence of the breath as differentiated, this breath is shifted by the eight characteristics, and is therefore impermanent. What are the eight characteristics? First, arising; second, abiding; third, change; fourth, cessation; fifth, arising of arising; sixth, abiding of abiding; seventh, change of change; eighth, cessation of cessation. Perceiving the essential substance of phenomena shifted by these eight kinds of characteristics as distinct and not one is called vitarka. Perceiving that the breath is fundamentally empty and tranquil, devoid of the differentiation of the eight characteristics, is called great vitarka. Perceiving that the other three great elements each have the differentiation of the eight characteristics is called vitarka. Perceiving that the other three great elements are fundamentally empty and tranquil, devoid of the differentiation of the eight characteristics, is called great vitarka. Perceiving that the mind is shifted by the eight characteristics, distinct and not one, is called vitarka. Perceiving that the mind is fundamentally empty and tranquil, devoid of the differentiation of the eight characteristics, is called great vitarka. Why is this? If the mind were identical to the eight characteristics, and the eight characteristics were identical to the mind, this would destroy any remaining characteristics. Why is this? Now the breath and form are also identical to the eight characteristics, and the eight characteristics are also identical to the breath and form; because the eight characteristics have no difference, the three matters of breath, form, and mind should also have no difference. If so, when speaking of the mind, one should thereby be speaking of the breath and form. Now in reality it is not so, because this would disrupt and confuse the characteristics of conventional truth. It would be like calling for fire and obtaining water. To speak of the mind as purely identical to breath and form incurs an error identical to this.

8.38

Furthermore, if apart from the mind there were the eight characteristics, and apart from the eight characteristics there were the mind, then the mind would not be the eight characteristics, and the eight characteristics would not be the mind. If the mind were not the eight characteristics, then the mind would have only a name and no characteristics; a phenomenon devoid of characteristics is not called 'mind.' If the eight characteristics were apart from the mind, the eight characteristics would have nothing to shift, and thus could not be called 'the eight characteristics,' because the eight characteristics would have nothing to characterize. Examining and seeking it thoroughly in this way, the mind and the eight characteristics do not fundamentally exist of themselves, nor do they possess an intrinsic nature dependent upon another; their nature is like empty space, without any characteristic of oneness or difference. Therefore it is called great vitarka. Perceiving the preceding breath and form, one should also differentiate each in this same manner. This is a brief explanation of the characteristics of superior vitarka and great vitarka.

8.39

Next, explaining the two phrases 'reflection' and 'great reflection.' These are also spoken in terms of the preceding vitarka and great vitarka. Why is this? The initial mind's awakening to the characteristics of the real and conventional is called vitarka and great vitarka; the subsequent mind's reconsidering and observing is called reflection and great reflection. Speaking of reflection after minor vitarka, and great reflection after great vitarka, this meaning is easily seen, and needs no extensive explanation.

8.40

Next, explaining 'observing the nature of the mind': this is turning back to observe the mind that is capable of reflection and great reflection. Why is this? Although the practitioner can understand the preceding objects, if he cannot turn back and penetrate the observing mind, he will not tally with the true path. Now he turns back to illuminate the mind capable of observing: does it arise from an observing mind, or does it arise from a non-observing mind? Whether it arises from an observing mind or arises from a non-observing mind, both have faults; one should know that the observing mind is ultimately empty and tranquil. The explanation of the vitarka factor through five phrases is finished.

8.41

Second, next is the explanation of the vicāra factor. The sūtra says: 'If one observes the activity of the mind, great activity, pervasive activity, and at-will activity.' 'Observing the mind' is the aforementioned observing of the nature of the mind. As for 'activity' and 'great activity': persons of the śrāvaka [vehicle] take the four truths as their great activity; when observing the mind, they are endowed with the correct observation of the four truths. Why is this? If a person does not comprehend the mind, this is ignorance; failing to comprehend it, one creates the defilements and karmas, which is called the truth of accumulation. The conditions of the truth of accumulation necessarily bring about the future suffering fruit of name-and-form, which is called the truth of suffering. If one observes the nature of the mind, this is fully possessing morality, samādhi, and wisdom, and practicing the thirty-seven aids to awakening; hence it is called the truth of the path. If one has the correct path, then present afflictions do not arise, and future fruits of suffering are also extinguished, which is called the truth of cessation. This is called the great activity of the śrāvaka. If it is a pratyekabuddha, they take the twelve links of dependent origination as their great activity. If it is a bodhisattva, they enter the correct path and correct observation of non-arising, realize the tranquil and stable vaidūrya samādhi, see Buddhas in their pores, and enter the bodhisattva stages. This is a brief explanation of the marks of the path of the great activity of the three vehicles.

8.42

As for 'pervasive activity': when the observational practice is not yet sharp, one also observes the four truths based together on the mind, which is called great activity. Now when the path of observation becomes somewhat sharper, one is able to traverse all conditions pervasively, observing the four truths and producing the observation of the sixteen modes of practice; hence it is called pervasive activity.

8.43

As for 'at-will': in the case of pervasive activity, although within absorption one can see all conditions, upon emerging from dhyāna absorption the observation is not concordant. Now, 'at-will' means that whether emerging from or entering absorption, one observes all phenomena naturally and spontaneously without relying on mental effort; this is called at-will. This is a brief explanation of the characteristics of the vicāra factor.

8.44

Third, explaining the prīti factor. Regarding the prīti factor, the sūtra states: 'Knowing in accordance with reality and great knowing, the mind moves to the utmost mind; this is called prīti.' 'Knowing in accordance with reality' is the aforementioned observing of the nature of the mind and the true principle of the four truths. 'Great knowing' is the observational practice as described above. If the mind investigates thoroughly and rests fixed within the conditions, knowing in conformity with observation, it is therefore said to 'know in accordance with reality.' If one suddenly awakens, knowing in conformity with principle, and the mind gives rise to Dharma-joy, it is called 'great knowing.' As for 'the mind moves to the utmost mind': having attained Dharma-joy, the mind is stirred; if one follows this joy, it becomes an inversion. Now, comprehending that this joy is absent, one attains the nature of joy. Because one attains the nature of joy, it is called the 'utmost mind'; this is called prīti.

8.45

Fourth, next is the explanation of the factor of ease. Regarding the factor of ease, the sūtra states: 'If there is bodily ease, mental ease, experiential ease, receiving the contact of pleasure, this is called ease.' 'Bodily ease' means that because one penetrates the nature of the body, one is not moved by bodily karma, thereby attaining bodily ease; hence it is called bodily ease. 'Mental ease' means that because one penetrates the nature of the mind, one is not moved by mental karma, thereby attaining mental joy; hence it is called mental ease. 'Experiential ease' means that the mind capable of observing is called 'experience' (vedanā); knowing that experience is non-experience and severing all experiences is called 'pleasure'; hence it is called experiential ease. 'Receiving the contact of pleasure' means that the two kinds of pleasurable dharmas, mundane and supramundane, are accomplished; when pleasurable dharmas confront the mind, one therefore experiences pleasure.

8.46

Fifth, next is the explanation of the factor of samādhi. The sūtra states: 'If the mind abides, greatly abides, is not disordered regarding conditions, is not mistaken, and is devoid of inversion, this is called samādhi.' 'The mind abides' means abiding in the mundane dharmas of samādhi, holding the mind without distraction; hence it is called abiding. 'Greatly abides' means abiding in the samādhi dharmas of suchness, holding the mind without distraction. 'Not disordered regarding conditions' means that although abiding in one mind (ekāgratā), one discerns the characteristics of the mundane without disorder. 'Not mistaken' means that 'mistaken' refers to false error; thoroughly comprehending suchness, false graspings do not arise; hence it is said to be not mistaken. 'Devoid of inversion' means that if the mind one-sidedly grasps mundane characteristics, it follows the view of existence and sinks into birth-and-death, unable to attain liberation. If the mind one-sidedly grasps the characteristic of suchness, it follows the view of emptiness, destroying mundane cause and effect and failing to cultivate wholesome dharmas, which is an extremely terrifying state. When the practitioner skillfully penetrates both the real and the conventional, leaving behind these two kinds of wrong livelihood, it is called being devoid of inversion. Furthermore, if persons of the two vehicles attain this mind, they destroy the four inversions, which is called being devoid of inversion. If a bodhisattva attains this one mind, they can destroy the eight inversions, which is called being devoid of inversion.

8.47

When the practitioner first attains the fulfillment of the vitarka factor, he perceives that the body and breath are unreal, just like a plantain tree. Now, attaining this resting in one mind, the samādhi factor is fulfilled. When the mind is tranquil, and subsequently becomes subtle and obliterated, he then perceives that the marks of the body and breath are unreal, just like a cluster of foam. This is a brief explanation of the characteristics of a practitioner of lower faculties realizing the penetrating clarity of the first dhyāna.

8.48

Second, next is the explanation according to the conceptual world, explaining the practitioner of intermediate faculties advancing to realize the characteristics of the five factors of the first dhyāna, which has two parts: first, directly explaining the characteristics of the conceptual world; second, explaining the realization of the meaning of vitarka.

8.49

Regarding the first, explaining the conceptual world consists of two points: first, explaining the external conceptual world; second, explaining the internal conceptual world.

8.50

Now, explaining the external conceptual world further has three points: first, directly explaining the causes and conditions of the fundamental world; second, explaining the correlation between the fundamental and the external world; third, explaining the governance and correctness of the royal path.

8.51

First, explaining the meaning of perceiving the origination from causes and conditions of the fundamental world. When the practitioner first attains the first dhyāna, having already realized and seen the fundamental world, at that time he may see the path, or he may not yet see the path. Now, desiring to know deeply from what causes and conditions this one lifetime's recompense of the fundamental world arises, at that time within samādhi his mind's wisdom is clear and sharp; closely observing the thirty-six substances, the four great elements, and the five aggregates within the body, with a mind wishing to know, he wishes to know by what causes and conditions this body exists. Due to the power of samādhi, wisdom, merit, and wholesome roots, he immediately perceives and knows that this body and life are entirely sustained in the intermediate state by the karmic power of the five precepts from previous lifetimes without interruption or annihilation. At the time of the parents' union, the karmic power transforms the consciousness, which then grasps the two drops of essence and blood from the parents' bodies, as large as a bean, taking them as its own; consciousness alights therein, and at that moment the body faculty, life faculty, and conscious mind are complete. The consciousness within them is endowed with the nature of the five consciousnesses; changing once every seven days like thin curds curdling into butter, it gradually grows larger afterwards, like the yolk of a hen's egg. Through the causes and conditions of karmic power, this body is transformed; within, what is formed first are the five viscera, housing the five consciousnesses. At that time, one knows that the power of the precept against killing transforms the interior of this body next into the liver, upon which the ethereal soul (hun) relies; the power of the precept against stealing transforms the interior of this body into the kidneys, upon which the will relies; the power of the precept against sexual misconduct transforms the interior of this body into the lungs, upon which the corporeal soul (po) relies; the power of the precept against false speech transforms the interior of this body into the spleen, upon which the intent relies; the power of the precept against drinking alcohol transforms the interior of this body into the heart, upon which the spirit relies. These five spirits—ethereal soul, will, corporeal soul, intent, and spirit—are merely different names for the five consciousnesses.

8.52

Once the palaces of the five viscera are formed, the spirit-consciousness has a dwelling. Having a dwelling to rely upon, it requires nourishment. The karmic power of the five precepts further transforms the interior of the body into the spirit-qi of the six entrails; the entrails nourish the five viscera and the entire body. As for the entrails: the gallbladder is the entrail of the liver, storing water as qi and combining to moisten the liver. The small intestine is the entrail of the heart; the heart is red, and the small intestine is also red; the heart governs blood-qi, and the small intestine also communicates blood-qi, mainly moistening the heart and entering the whole body. The large intestine is the entrail of the lungs; the lungs are white, and the large intestine is also white; it mainly breaks down substances to benefit the lungs, completing the transformation of the entire body. The stomach is the entrail of the spleen; the stomach is yellow, and the spleen is also yellow; the stomach also operates in the yellow region, communicating and regulating the spleen, its qi entering the four limbs. The urinary bladder is the entrail of the kidneys; the kidneys' entrail is black, and the bladder is also black; it conducts moisture to moisten the kidneys and facilitates the lower excretion.

8.53

The triple burner combines into one entrail division, each having what it governs. The upper burner governs the circulation of fluids and clear, warm qi; the middle burner governs the circulation of the blood vessels and vital spirit-qi; the lower burner governs the elimination of feces. The triple burner mainly benefits the spirits of the upper and lower five viscera, distinctively regulating the six entrails; the qi of the six entrails serves to form the spirits of the five sense organs, governing the whole body. Viscera and entrails mutually sustain each other, giving rise to the seven bodily parts. The kidneys give rise to two parts: first, bones; second, marrow. The kidneys belong to water; because water contains sand and stone, that is the meaning of bone. The liver gives rise to two parts: first, sinews; second, bowels. The liver is wood; wood is the sinew of the earth, hence it gives rise to sinews and bowels. The heart gives rise to the blood vessels; the color of the heart is red and belongs to blood, communicating the spirit-qi, its course being natural. The spleen gives rise to muscles and flesh; the spleen is earth, and muscles and flesh are also earth. The lungs give rise to the skin; the lungs reside above all the viscera, hence the skin is also over the entire body. These are the five viscera being able to give rise to the seven parts, which are also called the seven limbs.

8.54

The lungs are the grandee: positioned above and below, they discard injustice. The liver is the commandant. The benevolent heart is in the center, receiving the categories [of beings]. The spleen is between them, harmonizing the five flavors. The kidneys are below, surging into the four energies, nurturing the seven physical components to form the body. Bones are used to prop it up, marrow to lubricate it, sinews to bind it together, vessels to connect it, blood to moisten it, flesh to wrap it, and skin to cover it. Through these conditions, there are the major divisions of the body—head, torso, arms, and legs. Surplus bone becomes teeth, surplus flesh becomes the tongue, surplus sinew becomes nails, surplus blood becomes hair, and surplus skin becomes ears. With the conscious spirit within and through the causal conditions of the power of the precepts, the five vesicles open up, and the derived form of the four great elements becomes pure, transforming into the five sense organs. Therefore, facing sense objects, one perceives and cognizes by relying on the sense organs; through the conditions of the five forms, mental consciousness arises; and when the sense objects pass away, consciousness returns to the five viscera. In a single lifespan's retributive fruition, the four great elements, five aggregates, twelve sense bases, and eighteen elements are fully accomplished. This is a brief explanation of the root of a single lifespan's retributive fruition and that from which the mundane meaning derives.

8.55

Question: If one says that consciousness emerges from within and discriminates the five sense objects among the five sense faculties, how does this differ from the doctrines of non-Buddhists?

8.56

Answer: As the Vimalakīrti-nirdeśa Sūtra states: 'Without abandoning the eight wrongs, one enters the eightfold correctness.' It also says: 'The sixty-two views are the seeds of the Tathāgata.' What do these words mean? Such meanings as these all derive from the Sūtra of Trapuṣa and Bhallika, showing that they were not fabricated by humans. If one does not comprehend this meaning here, it will naturally become apparent below.

8.57

Second, explaining the corresponding characteristics of the internal realm and the external country. When practitioners carefully contemplate the body through the power of samādhi, wisdom, and knowledge based on aspiration, they immediately know that this body completely mirrors all the dharmic and conventional affairs of heaven and earth. Why is this? As for such bodily characteristics: the round head models heaven; the square feet model earth; the space element within is none other than empty space. The warmth of the abdomen models spring and summer; the firmness of the back models autumn and winter; the bodily postures of the four seasons model the four seasons; the twelve major joints model the twelve months; the three hundred and sixty minor joints model the three hundred and sixty days; the breath exhaled from the nose and mouth models the wind and air in mountains, marshes, ravines, and valleys; the eyes model the sun and moon; the opening and closing of the eyes model day and night; the hair models the stars; the eyebrows are the Northern Dipper; the vessels are rivers; the bones are jade and stone; the skin and flesh are earth and soil; and the body hair models thickets and forests. The five viscera are within: in heaven they model the five planets; on earth they model the five sacred mountains; in yin and yang they model the five elements; in the mundane world they model the five truths. Internally they are the five spirits; in cultivation they are the five virtues; their emissaries are the eight trigrams; for governing offenses they are the five punishments; as directors they are the five ministerial offices; ascending, they become the five clouds; and transforming, they become the five dragons.

8.58

The heart is the Vermilion Bird; the kidneys are the Dark Warrior; the liver is the Azure Dragon; the lungs are the White Tiger; and the spleen is the Yellow Dragon (Gouchen). These five kinds of sentient beings encompass all mundane birds and beasts entirely within them. They also constitute the five surnames—namely, gong, shang, jue, zhi, and yu—with all ten thousand surnames contained entirely within them. In corresponding to written scriptures, they are the Five Classics, and all histories and texts derive from them. If corresponding to crafts, they are the five fields of knowledge and the six arts, and all technical skills derive from among them. One should know that although this body is small, its significance is interconnected with heaven and earth. Speaking of the body in this way, it is not merely the realm of the five aggregates, but also the realm of the country.

8.59

Third, explaining the correct governance of the royal law within the body. Practitioners, through the power of knowledge based on aspiration within samādhi, then further perceive that within the body, the heart is the great king: because it possesses righteousness above and benevolence below, it resides within a hundredfold enclosure, and when going out, it has officials and attendants guarding it in front, behind, left, and right. The lungs are the minister of war; the liver is the minister of education; the spleen is the minister of works; and the kidneys are the great sea, within which is a divine tortoise, inhaling and exhaling original qi, moving the wind and bringing the rain, and circulating qi to the four limbs. The four limbs are the common people and children; the left is the Director of Destinies and the right is the Director of Records, who are in charge of recording human life. Lord Taiyi in the navel is also the master pillar of the person, the Heavenly General-in-Chief, the Specially Advanced Lord King, who presides over the twelve thousand great spirits within the body. Taiyi has eight emissaries, which are the eight trigrams; together they form the nine ministers. The triple burner and the guanyuan [point] are the altars of the soil and grain on the left and right, dealing with treacherous thieves. The upper burner circulates qi, entering the head as the ancestral temple, where the king governs and transforms. If the heart practices the correct Dharma, all subordinates will follow, and governance will be upright, clear, and peaceful; therefore, the five viscera are harmonious, the six bowels flow comfortably, the four great elements are peaceful and happy, there are no ailments or distresses, and one preserves life and longevity to the end. If the heart practices what is contrary to Dharma, the officials will make rebellion and mutually harm each other; therefore, the four great elements will become disordered, the faculties will become darkened and blocked, and one will hold afflictions leading to the end, all because the heart practices evil dharmas. A sūtra says: 'Losing the ethereal soul brings disorder; losing the corporeal soul brings madness; losing the mind brings confusion; losing the will brings forgetfulness; losing the spirit brings death. One should know that establishing the royal way of governance externally is entirely the method within the body.' Such meanings are fully explained in the Sūtra of Trapuṣa and Bhallika.

8.60

Second, explaining the mutual correspondence of the internal realm: all that has been explained above corresponds to external meanings. Why is this? Before the Buddha appeared in the world, the various immortals and those of mundane wisdom had also mastered this teaching; because names and concepts correspond, the preceding was called the meaning of the external realm. Although these various immortals had mundane wisdom and eloquence and could master the mundane, if they abide in this discrimination, their mental conduct remains outside the principle in the end, without seeing the true reality. In the Buddha's Dharma they are not called noble ones, but are still ordinary beings, transmigrating through the twenty-five realms of existence in the three realms, not yet having escaped birth and death. If they transform sentient beings, they are called old physicians or mundane physicians. Therefore, the Nirvāṇa Sūtra says: 'When cured by mundane physicians, after recovering [the illness] flares up again; but if cured by the Tathāgata, after recovering it never flares up again.' This is as explained below.

8.61

Now, as for what is called the internal realm, it is the Tathāgata appearing in the world and extensively expounding the characteristics of the names and concepts of all doctrinal gates in order to transform sentient beings. Within the settled mind, when practitioners wish to know the characteristics of the primary correspondences of the Buddha's doctrinal gates, they immediately perceive them through the power of samādhi, wisdom, and wholesome roots. How does one know that what the Buddha taught as the meaning of the five precepts corresponds to the five viscera? This is already as explained before; the four great elements, five aggregates, twelve sense bases, eighteen elements, four truths, and twelve links of dependent origination are all within the human body. One immediately knows that this meaning of the four great elements corresponds to the five viscera: wind corresponds to the liver, fire corresponds to the heart, water corresponds to the kidneys, and earth corresponds to the lungs and spleen.

8.62

If one hears the names of the five aggregates, one immediately perceives that they correspond to the five viscera of the body: form corresponds to the liver, consciousness corresponds to the spleen, perception corresponds to the heart, feeling corresponds to the kidneys, and formations correspond to the lungs. Although the names are not in [canonical] sequence, their meanings correspond. If one hears of the twelve sense bases and eighteen elements, one also immediately knows that they correspond to the five internal viscera. The ten sense bases and fifteen elements can be naturally understood. The two sense bases and three elements will now be distinguished: the five consciousnesses all constitute the mental sense base and mental element; the five external sense objects and the internal mental object constitute the dharma sense base and dharma element. These correspond across the twenty-three elements.

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釋禪波羅蜜次第法門 — Classical Chinese