釋禪波羅蜜次第法門 9

English (machine translation) 9

Language: English

9.1

Spoken by Great Master Zhizhe of Tiantai of the Sui

9.4

Explanation of Cultivation and Realization of Dhyāna-pāramitā, Chapter Seven, Part Five

9.5

Clarifying the cultivation and realization of undefiled dhyāna.

Now we clarify that undefiledness is of two kinds: first, counteractive undefiledness; second, principle-conditioned undefiledness. Thus the Mahāsaṃnipāta Sūtra says: "There are two kinds of practice: first, wisdom practice; second, activity practice." "Activity practice" refers to the counteractive undefiledness of the nine notions, liberations, and so on; relying on phenomena to give rise to practice, it counteracts and shatters all defilements, and is therefore called the undefiled practice of activity practice. Second, "wisdom practice" refers to the correct contemplation of the true emptiness of the four truths and the twelve links of dependent origination; relying on principle to sever delusions, it is therefore called the undefiled practice of wisdom practice.

9.7

First, we previously explained counteractive undefiledness; this is clarified with reference to nine Dharma gates: 1. the nine notions; 2. the eight recollections; 3. the ten notions; 4. the eight liberations; 5. the eight stations of mastery; 6. the ten totality spheres; 7. the nine sequential absorptions; 8. the lion's sprint samādhi; 9. the transcending samādhi. Now, the collective explanation of these nine kinds of dhyāna as counteractive undefiledness and the meaning of their sequence from shallow to deep are all as spoken above in the first fascicle.

9.8

Now, within these nine Dharma gates, there are two kinds of paths of counteractive undefiledness: first, the path of decomposing dharmas; second, the path of non-decomposing dharmas. The path of decomposing dharmas refers to the nine notions, eight recollections, and ten notions. If one cultivates these three well and generates genuine undefiledness, one becomes an arhat of decomposing dharmas. Second, the path of non-decomposing dharmas refers to the liberations, stations of mastery, totality spheres, nine sequential absorptions, lion's sprint, transcending, and other samādhis. Being fully endowed with these dhyānas and generating genuine undefiledness, one becomes a great arhat of non-decomposing dharmas.

9.9

Now we collectively explain the first: the three Dharma gates within the contemplation of decomposing dharmas. The reason these three Dharma gates are named the contemplation of decomposing dharmas is that the practitioner's mind loathes the six desires as if they were enemy bandits, and therefore cultivates the nine notions as a counteragent. When performing this contemplation, although one breaks down the six desires, much terror often arises; if one cultivates the eight correct recollections, terror is immediately eliminated. One's mind of covetous desire having grown thin, one is also without fear. At that time, wishing to sever the fetters of the triple realm, one should immediately advance to cultivating the ten notions. When the ten notions are perfected, one promptly slays the bandits of the fetters and becomes an arhat. Because this person has decomposed and destroyed the physical marks of the desire realm, and is unable to fully complete the triple-realm contemplation, refinement, permeation, cultivation, three knowledges, and eight liberations, it is called decomposing dharmas.

9.10

Question: What is the difference between the nine notions and the ten notions?

9.11

Answer: They are different, and they are not different. As for their difference: the nine notions are like binding the bandits; the ten notions are like killing the bandits. The nine notions are for beginners; the ten notions are for completion. The nine notions are the cause; the ten notions are the effect. Thus the sūtra says: "Two are the gates of the nectar [of immortality]: first, the gate of the contemplation of impurity; second, the gate of ānāpāna." As for their not being different: if one cultivates the nine notions well, one fully possesses the ten notions. This meaning will be clarified below.

9.12

First, explaining the contemplation gate of the nine notions: 1. the notion of distension; 2. the notion of decay; 3. the notion of blood-smeared [flesh]; 4. the notion of purulent rotting; 5. the notion of blue-black bruising; 6. the notion of being devoured; 7. the notion of scattering; 8. the notion of bones; 9. the notion of incineration. That these nine Dharma gates are collectively called "notions" is because they can transform the mind and transform notions; namely, they can overturn the inverted notion of purity within what is impure, hence they are called "notions". Now, explaining the nine notions is divided into four headings: 1. clarifying cultivation and realization; 2. clarifying counteraction; 3. clarifying subsuming dharmas; 4. clarifying heading toward the path.

9.13

First, clarifying cultivation and realization: The practitioner first keeps the precepts pure so that the mind has no regret, easily receives the method of contemplation, and can break the bandit of lust and all defilements. At that time, one should first contemplate when a person first dies: parting words and speech [cease], the breath goes out and does not return, suddenly they are already dead; breath extinguished, body cold, devoid of awareness. The family is shocked and grieved, wailing to heaven and crying to the earth. Speech was just present, yet where have they abruptly gone? This is a great terror, from which none can escape, like the fire at the end of the kalpa, leaving nothing behind, as the verse says:

9.14

"When death arrives, there is neither poor nor rich,
Nor those who diligently cultivate good dharmas;
Neither noble nor lowly,
Among old and young, none are spared.
There are no prayers that can rescue,
Nor is there any place to deceive;
No resistance allows escape,
Among all, none are spared."

9.15

The dharma of death is called the place of eternal separation from loved ones, loathed by all living beings; though known to be loathsome, truly none can escape it. My body will before long certainly be like this, identical to wood and stone, without any discerning awareness. I should not now greedily cling to the five desires, unaware of the arrival of death, the same as cattle and sheep. Although cattle, sheep, birds, and beasts see the dead, leaping and bellowing, they do not awaken to themselves. Having already attained a human body and discerning the fine and the foul, I must seek the deathless dharma of nectar, as the verse says:

9.16

"The six sense faculties are fully complete,
The mirror of wisdom is also bright and sharp;
Yet if one does not seek the path's Dharma,
One vainly receives body and wisdom.
Beasts also have intelligence,
Indulging themselves in sensual pleasures;
Yet they do not know expedient means
To cultivate good deeds for the path.
Having already obtained a human body,
Yet merely indulging oneself,
Not knowing to cultivate good practice—
How is one different from them?
Sentient beings in the three wretched realms
Cannot cultivate the work of the path;
Having already obtained this human body,
One must strive to benefit oneself."

9.17

After the practitioner contemplates in this way, one then takes a person one loves, whether male or female, stripped naked, laid on the ground, and forms before them the notion of a corpse. With one-pointed samādhi one contemplates this corpse, the mind deeply shocked and terrified, breaking the mind of loving attachment. This briefly explains the notion of death as the preliminary expedient means for the nine notions.

9.18

Furthermore, the nine notions have two kinds [of practitioners]: first, those of sharp faculties; second, those of dull faculties. If it is a person of sharp faculties, mentally conceptualizing in advance the matters of death, distension, and so on, all are accomplished. If it is a person of dull faculties, conceptualizing in advance is not accomplished; one must see a newly deceased person at the place of the corpse, and having seized these marks, tie the mind to cultivating and practicing. Once the marks are seen clearly and the mental notion is accomplished, samādhi is immediately generated; afterward, even though separated from the corpse, according to the notion one immediately sees it.

9.19

1. The notion of distension: Beside the corpse, the practitioner sees swelling and distension, like a leather bag filled with wind, different from its original appearance. Within this body there is no master, driven and ruled by deluded consciousness, looking, listening, and speaking, thereby deceiving oneself; where has it now gone? One sees only an empty dwelling, distended, the neck stiff. The charms and seductive beauty of this body, delicate skin, vermilion lips, white teeth, long eyes, straight nose, flat forehead, high eyebrows—such a fine body bewitches people's minds. Now one sees only distension; where is the beauty? The marks of male and female are also unrecognizable. One then takes this mark to contemplate the person one loves, making this rebuke to the mind of desire: 'A distended bag of foul dung is loathsome; why is it worthy of greedy attachment, sinking [in saṃsāra] for this?' One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.20

2. The notion of decay: The practitioner further contemplates the corpse blown by the wind and exposed to the sun, growing larger, bursting and decaying upon the ground, the six parts shattered, the five viscera, feces, and urine overflowing with foul stench, the foul exudations already revealed. Contemplating the one I cling to with this, there is nothing lovely or enjoyable. I was deluded and deceived by this thin skin of a dung bag, like a moth darting into a flame, only coveting the bright light, without regard for the disaster of burning its body. One reflects on oneself: 'My body is also like this, not having escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.21

3. The notion of being smeared with blood: The practitioner further contemplates the corpse; having seen it broken and ruined, pus and blood overflow everywhere, from head to foot, defiled with foulness, stinking, smelling of raw blood, distended, impossible to approach. Contemplating the one I love with this, there is nothing lovely or enjoyable. I was deluded and deceived, sinking because of this; foul and impure, where is the beauty? One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.22

4. The notion of purulent rotting: The practitioner contemplates the corpse soaked by wind, heat, and moisture; as days gradually pass, worms and pus flow out from the nine apertures of the body, flesh and skin rotting with pus everywhere, pouring onto the ground, the foul stench increasing further. Contemplating the one I love with this, [formerly with] fine looks and fair countenance, I was bewildered for this. Now seeing it rotting and stinking, worse than excrement, how could it be craved? One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.23

5. The notion of blue-black bruising: The practitioner further contemplates the corpse as pus and blood gradually dry up, changed by wind and sun, skin and flesh yellow and red, bruised black and discolored blue-black, the foul stench increasing further. Contemplating the one I love with this, the peach-blossom complexion deceived and bewildered me; where is it now? One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.24

6. The notion of being devoured: The practitioner further contemplates the corpse being fed upon by worms and maggots, crows plucking out its eyes, foxes and dogs chewing it, tigers and wolves clawing and tearing it, the body mutilated and mottled, falling apart and loathsome. Contemplating the person I love with this, originally the physical body was clean, adorned with clothing, bewitching with charming airs. Now seen broken and destroyed, its original appearance is entirely lost, exceedingly loathsome. One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.25

7. The notion of scattering: The practitioner further contemplates the corpse torn apart by birds and beasts, the body broken and scattered, blown by the wind and exposed to the sun, sinews severed and bones separated, heads and limbs strewn about. Contemplating the person I love with this, where are the human marks? One reflects on oneself: 'My body has not escaped this dharma.' With one-pointed samādhi, one eliminates worldly covetous love.

9.26

Eighth is the notion of the skeleton. The practitioner further contemplates the corpse when its skin, flesh, and the like are already exhausted, and sees only white bones. There are two kinds of seeing the bones: first, seeing the tendons still joined together; second, the tendons exhausted and the bones separated. There are again two kinds: first, contaminated by residual blood, grease, and grime; second, bones white like cornelian or conch shell. As for the person I loved, contemplating them in this way, the skull is terrifying, the mark of hardness is worse than tiles or stone, and soft, smooth touch is suddenly all lost. I reflect to myself: 'My own body cannot avoid this phenomenon.' With single-minded samādhi, one eliminates worldly greed and love.

9.27

Ninth is the notion of being burned. The practitioner further goes to the charnel ground, and either sees a heap of brushwood and logs burning a corpse, the belly bursting open and fat pouring out, crackling and exploding with foul-smelling smoke, extremely terrifying; or sees only white bones burning, smoke and flames blazing through, the fuel exhausted and the fire extinguished, the form turning into ash and soil. Even if not burned and not buried, it likewise returns to complete destruction. As for the person I loved, contemplating them in this way, the marks of the body are completely exhausted, worse than [the carnage of] weapons. Bathing, perfuming, adornment with powders and flowers, the soft, plump, delicate body, pleasant warmth, flattery and charm—with which people were captivated—are now all worn away and gone; where in the end are they? I reflect to myself: 'My own body has not escaped this phenomenon.' With single-minded samādhi, one eliminates worldly greed and love.

9.28

Second, explaining the counteracting [functions] of the nine notions: Once the practitioner has become proficient in cultivating the nine notions, he must augment the notions and repeatedly cultivate them, making the practice of contemplation seasoned and keen. Whenever he contemplates, the mind immediately accords with concentration; the thought of the notions holds the mind without scattered thoughts. This can break the six lusts and eliminate worldly greed and love. The six lusts are: first, lust for colour; second, lust for bodily form; third, lust for deportment and posture; fourth, lust for speech and voice; fifth, lust for fine smoothness; sixth, lust for human appearances. From among these six lusts, six kinds of attachment can arise.

9.29

As for lust for colour, some people are attached to red, or reddish-white, or yellowish-white, black, or reddish-black, or blue-green, or blue-greenish-white, or peach-blossom colour. Foolish people without wisdom see these colours and drown in intoxication. As for lust for bodily form, some people are merely attached to bodily appearance: a face like the full moon, elongated eyes and high eyebrows, slender waist and delicate fingers, physical marks upright and dignified—the mind is forthwith infatuated and attached. As for lust for deportment, some people are attached to posture and bearing: walking with vast grace, raising the eyebrows and flashing the eyes, smiling with playful allure—then love and craving arise. As for lust for speech, some people merely love the sound of words: if they hear clever words and flowery speech, conforming to their intent and receiving their wishes, the tone and phrasing pure and elegant, singing and chanting in praise, pleasing and stirring the human heart, foolish people of shallow understanding are captivated by it. As for lust for fine smoothness, some people merely love the softness of the body, plump skin lustrous and pleasing, like tuṣa cotton, warm in cold times and cool in hot times, massaging and serving, the body scented with perfume—worldly sentiments drown in this, ruined and lost because of it. As for mixed lust, some people are attached to all five things. As for lust for human appearances, some people are not attached to any of the five things, but only attached to human appearance. Whether male or female, even though they see the five things above, if they do not get the person they love, they still do not form an attachment; but if they encounter the person of their fancy, they can abandon what the world values and instantly cast away life and limb.

9.30

Such six lusts deceive and bewitch sentient beings life after life, drowning them in birth and death and plunging them into the three bad destinations without attaining liberation. If one can skillfully cultivate the counteractions of the nine notions to eliminate them, the bandits of the six lusts will be broken and scattered, and one will swiftly realize nirvāṇa. Why is this? The initial notion of death breaks the two lusts of deportment and speech; next, the notions of swelling, decay, and being devoured break the lust for bodily form; next, the notions of blood-smearing, bluish discoloration, and pus-rotting mostly break the lust for colour; next, the notions of the skeleton and being burned mostly eliminate the lust for fine smoothness; all nine notions eliminate mixed lust and the lust for human appearances to which one clings; the notions of being devoured, scattered, and the skeleton especially eliminate the lust for human appearances. In partially devoured, scattered white bones, one does not see a person to whom one can attach; therefore, by this contemplation of the nine notions, one can break the fetters of lust, and anger and delusion also become attenuated. Because the three poisons are attenuated, the mountain of the ninety-eight defilements is shaken, and gradually advancing on the path, with the vajra-samādhi one smashes the mountain of defilements and attains the path of the three vehicles. Although the nine notions are an impure contemplation, on their basis one can accomplish the great matter—just as with a corpse in the great sea, a drowning person relying on it immediately crosses over.

9.31

Third, explaining subsumption under the dharmas: These nine notions condition the bodily forms of the desire realm, are subsumed under the aggregate of perception (saṃjñā-skandha), and are also a small part of the application of mindfulness to the body (kāya-smṛtyupasthāna); they are subsumed either under the desire realm or under the first and second dhyānas. People with scattered minds who have not separated from desire attain what is bound to the desire realm; people who have separated from desire attain what is bound to the form realm. The eight notions beginning with swelling are subsumed under the desire realm, the first dhyāna, and the second dhyāna; the notion of clean bones is subsumed under the desire realm, the first dhyāna, the second dhyāna, and the fourth dhyāna. In the third dhyāna there is abundant pleasure, so these notions do not exist.

9.32

Fourth, explaining how the nine notions lead to the Path: There are two ways of cultivating the nine notions. If one cultivates according to phenomena, this can only subdue the fetters of the desire realm, and later one separately cultivates the ten notions to sever [the defilements of] views and thoughts, attaining the path of the arhat. Second, if one skillfully cultivates the nine notions, the ten notions are immediately complete within them; entering principle through phenomena, one need not bother to cultivate the ten notions by separate recourse to other gates. Why is this? For example, when the practitioner contemplates a person at the point of death, their movement and speech suddenly cease in an instant, their body swells, rots, and disperses, each undergoing transformation—this is impermanence. If one attaches to this body, when it is destroyed by impermanence, that is suffering. If impermanence and suffering lack autonomy, that is non-self. Because it is impure, impermanent, suffering, and non-self, the world cannot be delighted in or attached to; one contemplates the body in this way.

9.33

Although food is in the mouth, nasal fluid flows down, mixing with saliva to form a flavor; swallowing is no different from vomiting, and once it enters the stomach, it becomes feces and filth—this is the notion of the impurity of food. Using this contemplation of the nine notions to contemplate the body as impermanent, changing, and ceasing moment by moment is the notion of death. Using these nine notions to turn away from worldly pleasure, knowing that the afflictions are severed, which is peaceful and quiescent, is the notion of abandoning. Using these nine notions to ward off the afflictions is the notion of dispassion. Because the nine notions turn one away from the world, knowing that the five aggregates cease and need not arise again, and that this place is peaceful, is the notion of cessation. If one can skillfully cultivate the nine notions in this way, the ten notions are complete, severing the afflictions of views and thoughts; know that such a person will definitely progress toward the path of the three vehicles.

9.34

Furthermore, it is taught in the *Mahāyāna-[śāstra]* that if one skillfully cultivates the nine notions, they open the gate of the application of mindfulness to the body; the application of mindfulness to the body opens the gate of the other three applications of mindfulness; the four applications of mindfulness open the gate of the thirty-seven aids to awakening; the thirty-seven aids to awakening open the gate of nirvāṇa; and because one enters nirvāṇa, all sorrow and suffering are extinguished. Because bodhisattvas pity sentient beings, although they can enter nirvāṇa through the nine notions, they also do not take realization of the actual limit (bhūtakoṭi). Why is this? If there were no mark of savor in form, sentient beings would not be attached to form; if there were no mark of detachment in form, they could not attain liberation from form either. Because there is savor in form, sentient beings are attached to form; because there is the mark of detachment in form, sentient beings attain liberation from form. Yet savor is not identical with detachment, and detachment is not identical with savor; apart from the place of savor there is no place of liberation, and apart from the place of liberation there is no place of savor. Know that form is neither bound nor liberated. At that time, one neither follows birth and death nor realizes nirvāṇa, but solely with great compassion pities all sentient beings, and within this impure contemplation accomplishes all buddha-dharmas. The *Pañcaviṃśati-sāhasrikā-prajñāpāramitā Sūtra* says: 'The nine notions are themselves the Mahāyāna of the bodhisattva.'

9.35

Next, explaining the Dharma gate of the eight recollections. The so-called eight recollections are: first, recollection of the Buddha; second, recollection of the Dharma; third, recollection of the Saṃgha; fourth, recollection of morality; fifth, recollection of giving; sixth, recollection of the deities; seventh, recollection of inhalation and exhalation; eighth, recollection of death. These eight are all termed 'recollection' because single-mindedly focusing on an object, one remembers and retains it without forgetting; therefore it is named 'recollection'. Now, in explaining the eight recollections, there are three points: first, explaining the purpose of the scriptural teaching; second, explaining cultivation and realization; third, explaining the characteristics of leading to the Path.

9.36

First, explaining the purpose of the scriptural teaching: When the disciples of the Buddha are in an araṇya—an empty house, among graves, in a mountain forest, or in an open wilderness—they skillfully cultivate the external impurity of the nine notions, loathe and detest their bodies, and generate this thought: 'How can I drag along this lowest, impure bag of foul feces and urine with me?' At that time, trembling in panic and terror, the hairs on their bodies stand on end; and evil Māra manifests various forms and colours to frighten them, intending to make their path regress and disappear. For this reason, one recollects the Buddha.

9.37

Following after the nine notions, the eight recollections are taught in order to eliminate fear. As the sūtra teaches: 'The Buddha told the monks: If in an araṇya you have a frightened mind, you should at that time recollect the Buddha, and your terror will immediately cease; if you do not recollect the Buddha, you should recollect the Dharma, and your terror will immediately be removed; if you do not recollect the Dharma, you should recollect the Saṃgha, and your terror will immediately be removed.' Therefore we know that the three recollections were taught for the purpose of removing fear.

9.38

Question: The sūtras teach that the cause and condition of the three recollections is to remove fear. What about the latter five recollections?

9.39

Answer: When this monk himself gives and upholds the precepts, fear is immediately removed. Why is this? If he broke the precepts, he would fear falling into hell; if he were stingy and greedy, he would fear falling into hungry ghosts or poverty. He reflects to himself: 'I have these pure precepts and giving, so I rejoice. The various deities above all attain their retributive fruit through giving and upholding the precepts, and I also possess this merit.' Therefore, recollecting the deities can also prevent fear from arising. In the sixteen practices, when recollecting ānāpāna, subtle mental vitarka is still extinguished, so how much more so coarse thoughts of fear? As for recollecting death, one recollects that this body of five aggregates arises and ceases moment by moment; since birth, it has always been together with death—why fear death now? Although the Buddha did not separately explain these five recollections [in that passage], know that they are for deeply removing fear. Why is this? Removing fear by recollecting the merits of others is difficult, but removing fear by recollecting one's own merits is easy. For this reason, they were not separately mentioned.

9.40

Second, explaining the cultivation and realization of the eight recollections.

9.41

As for recollection of the Buddha: If the practitioner in an araṇya has fear in his mind, he should recollect the Buddha. The Buddha is the Tathāgata, Arhat, Samyaksambuddha, up to Bhagavān, fully endowed with the ten titles, the thirty-two marks, the eighty minor marks, great benevolence and great compassion, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas. His radiance of wisdom and supernormal powers are boundless, and he can deliver boundless sentient beings of the ten directions. He is my Great Master, protecting and saving everyone—what should I fear? Single-mindedly recalling this, terror is immediately eliminated.

9.42

Second, as for recollection of the Dharma: The practitioner should recollect that this Dharma skillfully leads out [of saṃsāra], attains its fruit in the present life, is free of all fevers of affliction, does not depend on time, can reach the good state, and penetrates through without obstruction. 'Skillfully leads out' means that it skillfully teaches the two truths without mutual contradiction; because this Dharma can lead out of the two extremes, it is called 'skillfully leads out'. 'Attains its fruit in the present life' means that the dharmas of all non-Buddhists have no fruit in the present life, whereas only within the Buddha-Dharma do causes and conditions arise successively. That is to say: because of pure adherence to precepts, one attains a mind free of remorse; because one attains a mind free of remorse, legal joy arises; because legal joy arises, one attains mental pleasure; because one attains mental pleasure, one can collect the mind; because one collects the mind, one attains knowledge of reality; because one attains knowledge of reality, one attains revulsion; because one attains revulsion, one attains dispassion; because of dispassion, one attains liberation; because of the fruit of liberation, one attains nirvāṇa. This is called attaining the fruit and retribution in the present life.

9.43

"Free from distressful fever" means free from the distressful fever of the three poisons and of birth and death. "Not depending on time" means that while the reception of teachings by various non-Buddhists must depend upon seasons and timings, the Buddhadharma is not like that; just as firewood burns immediately upon encountering fire, it does not depend on time. "Able to reach an excellent destination" means that if one practices the Buddhadharma, one will inevitably arrive at the blissful results of humans and gods, and the place of the nirvāṇa of the three vehicles. "Penetrating without hindrance" means that because one has attained the three Dharma seals, one penetrates without hindrance. When I cultivate such Dharmas, of what should I be afraid? By single-mindedly recollecting them, terror is immediately eliminated.

9.44

Third, "recollection of the Saṅgha": the practitioner should recollect the Saṅgha. The Saṅgha is the assembly of the Buddha's disciples, endowed with the five-part Dharma-body. Within it are the four pairs and eight stages, the twenty-seven persons, worthy of offerings and veneration, the world's unsurpassed field of merit. Whether they are the Saṅgha of śrāvakas, the Saṅgha of pratyekabuddhas, or the Saṅgha of bodhisattvas, their spiritual wisdom is immeasurable, able to rescue from sufferings and perils and deliver sentient beings. Such an assembly of nobles is my true companion; of what should I be afraid? By single-mindedly recollecting them, terror is immediately eliminated.

9.45

Fourth, "recollection of the precepts": the practitioner should recollect, "These precepts can ward off all evils and are a peaceful dwelling place." Herein the precepts are of two kinds: namely, defiled precepts and undefiled precepts. Furthermore, there are two kinds: first, prātimokṣa precepts; second, dhyāna-concomitant precepts. The prātimokṣa precepts can ward off all evils so that the body attains peace; the dhyāna-concomitant precepts can ward off all afflictions so that the mind attains inner joy; the undefiled precepts can destroy the root of all evils—ignorance—so that one attains the bliss of liberation. When I cultivate such a Dharma, of what should I be afraid? By single-mindedly recollecting them, terror is immediately eliminated.

9.46

Fifth, "recollection of renunciation": the practitioner should recollect that renunciation is of two kinds: first, renunciation through giving; second, renunciation of all afflictions. Renunciation through giving is of two kinds: first, renouncing material wealth; second, renouncing the Dharma. Both of these two kinds of renunciation are called renunciation, and they are the root of all wholesome dharmas. The practitioner reflects to himself: "Since having this body, I also have possessed such merit of renunciation and giving; of what should I be afraid?" By single-mindedly recollecting this, fear is immediately eliminated.

9.47

Sixth, "recollection of the devas": the practitioner should recollect, "The devas from the Four Heavenly Kings up to Paranirmitavaśavartin all attained rebirth in those realms due to their past wholesome roots of morality and giving, enjoying bliss throughout the long night; wholesome dharmas protect and look after us." Furthermore, one should recollect that devas are of four kinds: first, devas by convention; second, devas by birth; third, pure devas; fourth, devas born by realization. Such devas have pure retributions; if I possess the goodness of morality and giving, at the time I relinquish life I will inevitably be reborn there; of what should I be afraid? By single-mindedly recollecting them, terror is immediately eliminated.

9.48

Seventh, "recollection of ānāpāna": as explained previously in the initial gateway of the sixteen sublime practices. If the practitioner's mind becomes startled and terrified, he should immediately harmonize the breath, focus on the inhalation and exhalation of the breath, and upon becoming aware of having counted to ten, he should utter the words, recollecting ānāpāna; continuing in this manner up to ten, the six faculties will return. By single-mindedly recollecting the breath, terror is immediately eliminated.

9.49

Next, "recollection of death": death is of two kinds: first, death of oneself; second, death through external conditions. These two kinds of death constantly attend this body; even if others do not kill it, it will inevitably die on its own, so why should fear arise? It is like a brave warrior entering battle, warding [off enemies] with death, whose mind is peaceful and without fear. In this manner, by single-mindedly recollecting death, fear is immediately eliminated. This is a brief explanation of the eight recollections counteracting terror. The characteristics of the dharmas herein are all distinguished extensively as in the *Mahāyāna* [*-śāstra*].

9.50

Third, explaining the characteristics of the eight recollections inclining toward the path: as previously stated, they were merely an expedient to eliminate fear and various obstacles; now it is explained that skillfully cultivating the eight recollections is itself a single pathway, a Dharma gate for entering the path. In explaining the eight recollections entering the path, there are two points: first, the characteristics of entering the path through sequential cultivation; second, entering the path through each individual recollection.

9.51

Regarding entering the path through sequential cultivation: if the practitioner wishes to seek liberation from the illness of afflictions, he should first recollect the Buddha as a king of physicians, recollect the Dharma as good medicine, recollect the Saṅgha as attendants nursing the sick, recollect the precepts as prohibitions on food and drink, recollect renunciation as recuperative nourishment, recollect the devas as the bodily illness being slightly relieved, recollect ānāpāna to give rise to dhyāna-concentration, and recollect death to awaken to impermanence and the four noble truths. When the illness of the three realms is exhausted, one then attains the noble path.

9.52

Second, explaining that each individual recollection is a method for entering the path: recollection of the Buddha is the characteristic of entering the path through the recollection-of-the-Buddha samādhi, as taught in the *Prajñāpāramitā Sūtra Spoken by Mañjuśrī* and various sūtras. Regarding recollection of the Dharma, as a sūtra states: "That which is the teacher of all Buddhas is called the Dharma." Dharmas such as the four noble truths, the twelve links of dependent origination, the six pāramitās, the middle way, and the true mark are all dharmas for entering the path. Recollection of the Saṅgha is as taught in sūtras such as the *Avalokiteśvara*, *Samādhi*, and *Bhaiṣajyasamudgata*. Recollection of the precepts is as explained previously under the ten kinds of precepts. Recollection of giving is as explained in the *Mahāyāna* [*-śāstra*] under the characteristics of entering the path through the dāna-pāramitā. As for the remaining three recollections: recollecting the devas and the deva of the ultimate truth leads directly to the path; the characteristics of entering the path through recollecting ānāpāna are fully detailed under penetrating clarity; recollecting death is as explained below under the meaning of the notion of death. One should know that regarding the eight recollections, by cultivating any single recollection one immediately attains entry into the path, without needing the other practices. For the sake of seeking the Buddha path, bodhisattvas practice these eight recollections with mind unattached, and through great compassion and expedient means extensively cultivate Dharma gates to transform sentient beings. One should know that the eight recollections are themselves the Mahāyāna of the bodhisattva.

9.53

Next is the explanation of the Dharma gate of the ten notions. The ten notions are: first, the notion of impermanence; second, the notion of suffering; third, the notion of non-self; fourth, the notion of the foulness of food; fifth, the notion of the joylessness of all worlds; sixth, the notion of death; seventh, the notion of impurity; eighth, the notion of abandonment; ninth, the notion of dispassion; tenth, the notion of cessation. Now, explaining the ten notions entails three points: first, explaining the sequential stages; second, explaining cultivation and realization; third, explaining the notions inclining toward the path.

9.54

First, regarding what is called sequential stages: among the various dharmas taught by the Buddha, there are three kinds of paths: first, the path of seeing; second, the path of cultivation; third, the path of the adept. Now these ten notions elucidate the sequential stages with reference to these three paths. Why is this so? A person who destroys [afflictive] phenomena has already mastered the nine notions on the stage of dry wisdom and subdued the fetters; now cultivating the three notions of impermanence and so forth constitutes contemplation of general characteristics, in order to shatter the sixty-two views and all inverted dharmas, enter into the path of seeing, and attain the first fruit.

9.55

Next are the four notions beginning with the notion of the foulness of food; these are taught as four kinds of contemplation of specific phenomena to aid in perfecting correct contemplation and severing the delusions of thought, for the sake of srotāpannas and sakṛdāgāmins entering the path of cultivation who wish to sever the five lower fetters and realize the fruit of anāgāmin. The subsequent three notions of abandonment, dispassion, and cessation are taught for anāgāmins progressing toward the arhat fruit who cultivate the path of the adept, wishing to sever and abandon attachment to the form and formless realms and realize the arhat fruit. One should know that the sequential stages of the ten notions are distinguished with reference to the three paths, and their general meaning can thus be seen.

9.56

Second, explaining cultivation and realization.

9.57

First, "the notion of impermanence": contemplating all conditioned dharmas as impermanent, because it corresponds with wisdom, is called the notion of impermanence. Why is this? Because all conditioned dharmas arise and cease newly in each moment, because they depend on causes and conditions, and because they do not accumulate; when arising they come from nowhere, and when ceasing they go nowhere; therefore they are called impermanent. Herein, impermanence is of two kinds: first, impermanence of sentient beings; second, impermanence of the world.

9.58

Regarding the impermanence of sentient beings: the practitioner contemplates that from the stage of the kalala onward, form and mind arise, cease, and undergo transformation in oneself and all sentient beings, up to old age and death, without stopping even for a moment. Why is this? Because all conditioned things belong to the transformation of the three characteristics of arising, abiding, and ceasing, one therefore knows they are impermanent. That which is about to arise changes into arising; that which is about to abide changes into abiding; that which is about to cease changes into ceasing; changing and impermanent like this, swiftly flowing moment by moment without a moment's rest, one therefore knows that all sentient beings are entirely impermanent.

9.59

Regarding the impermanence of the world, as a verse states:

9.60

"The great earth, grasses, and trees are all obliterated;
Mount Sumeru and the vast oceans also collapse and dry up;
The dwelling places of the devas are all burned to ashes;
At that time, where in the world is anything permanent?"

9.61

Furthermore, as the Buddha taught, contemplation of impermanence is of two kinds: first, with remainder; second, without remainder. When all persons and things are exhausted and only names remain, this is called 'with remainder'; if persons and things are entirely eradicated, this is called 'without remainder'. Why is this? If one says that because of the three characteristics, all conditioned dharmas are impermanent, the three characteristics themselves are ungraspable; how then could there be impermanence? Just as at the time of arising there is no abiding or ceasing, apart from arising there is also no abiding or ceasing. If at the time of arising there were already abiding and ceasing, that would destroy the characteristic of arising, because arising and ceasing are contradictory. If one says that apart from arising there are ceasing and abiding, this also destroys the meaning of the three characteristics. If there were ceasing apart from arising, there would be nothing to cease. One should know that the three characteristics are ungraspable. If the three characteristics do not exist, how can one speak of impermanence? If one does not grasp the characteristic of impermanence, one immediately sees the noble path; this is called the notion of impermanence.

9.62

Question: If so, why did the Buddha teach impermanence as a noble truth?

9.63

Answer: It is in order to counteract and shatter the inversion of clinging to permanence; herein one should not seek reality. If one's mind conceives impermanence to be real, one then falls into the annihilation view. Furthermore, the notion of impermanence with remainder is as explained above under the sublime practices and penetrating clarity; that without remainder will be explained extensively below under the practice of wisdom.

9.64

Question: Why does the initial gateway of noble practice speak first of the notion of impermanence?

9.65

Answer: When ordinary beings have not yet seen the path, each values his own practice; some say holding the precepts is paramount, some say erudition is paramount, some say the twelve dhūtas are paramount, and some say dhyāna-concentration is paramount. In this way, each values his own practice and no longer diligently seeks nirvāṇa. The Buddha said: "These merits are all factors inclining toward the path of nirvāṇa; if one contemplates dharmas as impermanent, this is the true path of nirvāṇa." Because of such various causes and conditions, although dharmas are empty, this notion of impermanence is taught.

9.66

Second, "the notion of suffering": the practitioner should contemplate in this manner: if all dharmas with remainder are impermanent and changing, this itself is the notion of suffering. Why is this? From the coming together of the six internal sense faculties and the six external sense objects, the six kinds of consciousness are produced. Within the six kinds of consciousness, three kinds of feeling are produced: namely, painful feeling, pleasant feeling, and neutral feeling. Within these three kinds of feeling, one is pressed and afflicted by the eight sufferings of birth, old age, sickness, death, separation from the loved, not getting what one seeks, meeting the hateful, and the flourishing of the five aggregates; therefore it is called suffering.

9.67

Furthermore, because painful feeling is in fact suffering, all sentient beings do not desire it; because pleasant feeling accords with one's desires, all sentient beings crave it. If craving and attachment arise, when it decays through impermanence, one then experiences multiple sufferings in the present and subsequently experiences the sufferings of hells, animals, and hungry ghosts. Such various sufferings all arise from seeking pleasure; therefore one knows that pleasure is itself suffering. As for neutral feeling, although in one's feelings one does not sense suffering or pleasure, neither grasping nor rejecting, in actual fact its impermanent transition and affliction also constitute great suffering. When contemplating in this manner, one sees no aspect of pleasure within the three realms to which craving and attachment could arise; disgust and dread arise in the mind; this is called the notion of suffering.

9.68

Question: If impermanence is itself suffering, then the noble truth of the path, being conditioned and impermanent, should also be suffering.

9.69

Answer: Although the noble truth of the path is impermanent, it can extinguish suffering and does not give rise to attachments; moreover, because it is conjoined with various wisdoms such as emptiness and non-self, it is merely impermanent, but not suffering.

9.70

Third, the notion of non-self: The practitioner should deeply contemplate: if conditioned phenomena are all suffering, then suffering is non-self. Why is that? Within the five grasping aggregates, all is suffering. If it is suffering, then it lacks self-mastery; if it lacks self-mastery, this is non-self. Why is that? If there were a self with self-mastery, it should not be oppressed by suffering; knowing suffering is precisely non-self. Furthermore, within the five aggregates, twelve sense bases, and eighteen realms, phenomena arise from conditions and thus lack self-nature. If one seeks the sixteen views of knower and seer—whether identical to the aggregates or apart from the aggregates—none can be found. Having found no self, one abandons all views and attachments, the mind grasps nothing, and one attains liberation. This is called the notion of non-self. These three notions—impermanence, suffering, and non-self—involve deep and subtle contemplative practice, and will be explained extensively below in the explanation of the truth of suffering.

9.71

Question: Are impermanence, suffering, and non-self one thing or three things? If they are one thing, one should not speak of three; if they are three things, why did the Buddha say that impermanence is suffering, and suffering is non-self?

9.72

Answer: The three are one thing, namely the grasping of defiled phenomena. They have three differences only because they are distinguished through gates of contemplation: corresponding to the practice of impermanence, it is the notion of impermanence; corresponding to the practice of suffering, it is the notion of suffering; corresponding to the practice of non-self, it is the notion of non-self. Impermanence causes one not to enter the three realms; suffering causes one to know the faults and perils of the three realms; non-self leads to relinquishing the mundane. Furthermore, impermanence produces revulsion; suffering produces dread; non-self extracts [one from cyclic existence] and brings about liberation. Furthermore, impermanence refutes the view of permanence; suffering refutes the view of mundane nirvāṇa; non-self refutes the view of a locus of attachment. Impermanence refers to the phenomena in the world that can be attached to as permanent; suffering refers to what the world reckons as places of pleasure; non-self refers to what the world reckons as an enduring self. Various distinctions such as these are all explained extensively as in the Mahāyāna [treatise].

9.73

Fourth, the notion of the foulness of food: Although the practitioner knows impermanence, suffering, emptiness, and non-self, if they still give rise to greed and attachment toward food and drink, they should cultivate the notion of the foulness of food as a counteractive measure. Carefully contemplate that this food all exists due to foul causes and conditions: meat is produced within the channels of semen, blood, and urine, and is a dwelling place for purulent worms; butter, milk, and cheese are formed from the transformation of blood, no different from putrid pus; cooked rice resembles white maggots, and broth is like liquid excrement. All meals are handled and prepared by cooks, soiled and impure; once placed in the mouth, putrid saliva from the brain flows down through two channels, mingling with spit, only after which does flavor form. Its appearance is like vomit; entering through the belly gate, it is supported by earth, decomposed by water, moved by wind, and cooked by fire. Like thick gruel boiling in a cauldron, the dregs and turgid matter sink down while the clear stays on top. Just like brewing liquor, the dregs and turgid matter become feces, and the clear becomes urine. In the waist there are three apertures; wind blows the purulent fluid, dispersing it into the hundred vessels, first mingling with blood and coagulating into flesh. From fresh flesh are produced fat, bone, and marrow, and through these causes and conditions the body sense-faculty is born. From fresh and old flesh, the five sensory faculties are generated; from these five faculties arise the five consciousnesses; subsequently the mental consciousness arises, distinguishing and grasping marks, measuring the fine and ugly, and thereafter giving rise to the mind of self and mine, along with various afflictions and sinful deeds. Contemplating food through its roots and branches, causes and conditions in this way as foul in various manners, one knows that the internal four great elements are no different from the external four great elements, and it is only through the power of self-view that one stubbornly reckons them as belonging to oneself. When the practitioner contemplates in this way, knowing the faults and evils of food, [they think:] 'If I harbor greed and attachment, I will fall into hell and the realm of hungry ghosts to swallow red-hot iron pellets, or fall among animals such as pigs and dogs to feed on feces and filth.' Contemplating food in this manner, one gives rise to the notion of revulsion; because of revulsion toward food, the five desires also diminish. This is the notion of the foulness of food.

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釋禪波羅蜜次第法門 — Classical Chinese