觀心論疏 5.6

5.6

Sixth, explaining the harmonization of the thirty-seven factors of awakening. Now, there are four kinds of factors of awakening: first, the differentiated factors of awakening, such as the four smṛtyupasthānas, the four right exertions, and so forth, through each of which one enters the Path; second, the mutually subsuming factors of awakening, as in the mutual subsumption of the six perfections; third, [factors of awakening] according to stage, such as the stage of the four smṛtyupasthānas up to the eightfold noble path, which is the stage of the path of seeing; fourth, sequentially generated factors of awakening. Here, we properly explain the harmonized factors of awakening that are sequentially generated. Question: The factors of awakening are the teachings of the two vehicles; how can a bodhisattva contemplate them? Answer: The Dazhidulun explicitly refutes this position, [asking,] "Who made such a statement?" A sūtra says: "The factors of awakening are good spiritual friends; through them one achieves correct awakening." Another sūtra says: "Cultivating the eightfold noble path, one is able to see the Buddha-nature." How could they not belong to the Mahāyāna? As for the four smṛtyupasthānas: contemplating that a single thought-moment of the mind contains the ten realms and a hundred suchnesses, now contemplating that the five skandhas of the six destinies within the mind are empty—this being the realm of the two vehicles—is called the four withered smṛtyupasthānas. Contemplating that the five skandhas of the six destinies within the mind are provisional—this being the realm of bodhisattvas—is called the four flourishing smṛtyupasthānas. Contemplating that the five skandhas of the six destinies within the mind are the Buddha realm—being neither withered nor flourishing—one enters the great quiescent nirvāṇa. Contemplating that the Buddha realm of the mind is identically the nine dharma-realms, then withered and flourishing are illuminated together, and the two birds fly together; this then is contemplating the mind's ten realms as illuminating yet ever quiescent, entering the great nirvāṇa of the secret storehouse of the three virtues beneath the twin śāla trees within the mind. Therefore a sūtra says: "All sentient beings are identically the great nirvāṇa, and do not further cease"—this is precisely its meaning. The beginning of the treatise has already explained the four smṛtyupasthānas, so they are not discussed extensively now. Moreover, contemplating that the realm of the six destinies within the mind is identically the realm of the two vehicles shatters the māra of the four inversions of permanence and bliss; contemplating that the realm of the six destinies within the mind is identically the realm of bodhisattvas shatters the māra of the four inversions of impermanence; contemplating that the six realms within the mind are identically the Buddha realm shatters both of the eight inversions—being neither withered nor flourishing yet both withered and flourishing, the two flying together, quiescent yet ever illuminating—whereupon within this mind one sits at the place of awakening. Therefore a sūtra says: "Cultivating the four smṛtyupasthānas is called sitting at the place of awakening"—this is what is meant. Now, that the ten realms and hundred suchnesses present in the mind are termed inconceivable, with names and marks quiescently severed, means that explaining sitting at the place of awakening and entering nirvāṇa in terms of the mind has an intent that is profoundly subtle and likewise inconceivable. As for the four right exertions: contemplating the ten realms of the mind, with regard to evil minds of the six destinies that have not yet arisen, one diligently prevents them so they do not arise; with regard to those that have already arisen, one diligently severs them so they cease; with regard to good minds of the four noble ones that have not yet arisen, one diligently causes them to arise; with regard to those that have already arisen, one diligently causes them to grow. These are called the four right exertions. Furthermore, it is diligently eliminating the nine realms and diligently generating the Buddha realm. As for the four bases of supernatural power: they are quietude and concentration. The preceding cultivation of smṛtyupasthānas and right exertions both belong to the nature of wisdom; where wisdom is excessive, there is distraction. Next one cultivates the concentration of supernatural power, using it to check that distraction, causing concentration and wisdom to be balanced and making contemplative illumination clear. A sūtra says: "All sentient beings have three kinds of concentration: superior, middling, and inferior. The inferior is the concentration of mental associates; the middling is the concentration of relish dhyāna; the superior is the Śūraṅgama concentration of Buddha-nature." This means that sentient beings all possess an innate habituation of quiescent concentration; now, cultivating supernatural power quells distraction and returns to this primordial concentration. A sūtra says: "All sentient beings are identically the mark of bodhi"—this is the inherently possessed luminosity of wisdom; now cultivating smṛtyupasthāna causes them to return to the source, their primordial purity. As for the five faculties: they are faith, vigor, concentration, wisdom, and mindfulness. Having cultivated smṛtyupasthānas and supernatural powers above, concentration and wisdom are quiescent and illuminating; the mind-source's ten realms and hundred suchnesses are clearly understood without doubt, so the faculty of faith arises. Right exertion progresses further, so the faculty of vigor arises. Mindfulness and wisdom become clearer, so the faculty of wisdom arises. Supernatural power increases and advances, so the faculty of concentration arises. Concentration and wisdom are balanced, so the faculty of mindfulness arises. As for the five powers: they are the powers of faith, vigor, concentration, wisdom, and mindfulness. Faith shatters the obstacle of doubt; vigor shatters the obstacle of indolence; concentration shatters the obstacle of distraction; wisdom shatters the obstacle of delusion; mindfulness shatters the obstacle of heterodoxy. Because they can shatter the five obstacles, they are called the five powers. As for the seven limbs of awakening: they are joy, vigor, investigation, elimination, equanimity, concentration, and mindfulness. Although concentration and wisdom have illuminated the mind-source above, there is fear that those who do not awaken may waver between sinking and floating, so the seven limbs of awakening are used to harmonize them and cause them to attain one mind. A sūtra says: "Steered by one mind, one roams upon the eightfold noble path." How so? If the mind is sunken and dim, one should use the three limbs of awakening—investigation, joy, and vigor—to arouse it. If the mind is floating and distracted, one should use the three limbs of awakening—elimination, equanimity, and concentration—to quell the turbulence. If the mind is neither sunken nor floating, one should use the limb of awakening of mindfulness to quiescently illuminate the mind-source. Furthermore, contemplating only that the mind is empty is the mark of sinking; contemplating only that the mind is provisional is the mark of floating; properly contemplating the Middle Way is neither sinking nor floating, and is called one mind. If one does not gain entry through the seven limbs of awakening, one should further cultivate the eightfold noble path. Contemplating the ten realms and hundred suchnesses of the mind is like the above contemplation of smṛtyupasthāna. Contemplating that the mind is neither withered nor flourishing, yet withered and flourishing are illuminated together, with one mind consummately possessing the three contemplations, is called right view. Investigating and reflecting upon this principle is called right thought. Explaining this correct contemplation of the mind for others is called right speech. This contemplation being able to bring about the wonderful fruition is called right action. Taking this wisdom [as one's livelihood] is called right livelihood. The Middle Way of one mind is called right mindfulness. This contemplation being able to shatter the delusions of the two extremes is called right wisdom. This contemplation being able to halt the disturbance of the two extremes is called right concentration. By analogy, the four smṛtyupasthānas are like seeds, right exertion is like sprouting, the five faculties are like roots growing, the five powers are like stems and leaves, the seven limbs of awakening are the blossoms, and the eightfold noble [path] is the fruit. Therefore a sūtra says: "The limbs of awakening are pure and wonderful blossoms; liberation is the fruit of wisdom"—this is what it means. Now, when the factors of awakening are about to reach the citadel of nirvāṇa, there are the three gates of emptiness, signlessness, and wishlessness, also called the three liberations, and also called the three samādhis. Entering concentration from right view to produce uncontaminated wisdom makes [wisdom] the great minister and concentration the great king, hence they are called the three samādhis: there is no dhyāna without wisdom. Right concentration giving rise to right view to produce uncontaminated concentration makes [concentration] the great minister and right view the great king, which are called the three liberations: there is no wisdom without dhyāna. In the Tripiṭaka [teaching], the two [aspects] of emptiness and non-self under suffering form the gate of emptiness; the four under cessation form the gate of signlessness; the eight under origination and the path, together with the two under suffering, make ten, termed the gate of wishlessness. In the shared teaching, suffering and origination are both empty, which is the gate of emptiness; nor does one conceptualize the mark of emptiness, which is called the gate of signlessness; and there is no contemplator either, which is called the gate of wishlessness. In the distinct teaching, entering emptiness from the provisional is the gate of emptiness; there is also no mark of emptiness, namely emerging from emptiness into the provisional, which is called the gate of signlessness; since there is neither the mark of emptiness nor the mark of the provisional, one enters the Middle Way, nor is there any mark of the Middle Way to be desired and sought, which is called the gate of wishlessness. The three samādhis of the perfect teaching are their consummate functioning. Since they are broken through and entered sequentially here, it is suitable to enter nirvāṇa through the gates of the three samādhis of the distinct teaching.