法界次第初門 2

English (machine translation) 2

Language: English

2.1

Composed by the Great Master Zhizhe, National Preceptor of the Chen and Sui

2.2

The Twenty-First Introductory Gate: The Nine Notions

1. The notion of distension; 2. the notion of blue-black discoloration; 3. the notion of decay; 4. the notion of blood-smeared gore; 5. the notion of suppuration; 6. the notion of being devoured; 7. the notion of scattering; 8. the notion of bones; 9. the notion of burning.

2.4

Next to the dhyānas of transparent contemplation, the nine notions are explained because although the dhyānas explained above possess concentration and wisdom, they are merely factual contemplations. As they do not yet possess contemplations of experiential realization, their antidotal power is weak. From the nine notions onward, all the dhyāna concentrations explained possess contemplations of experiential realization, and their power and function in remedying the severe disease of afflictions are strong. It is like felling a hard tree: if one uses a dull axe and cuts without severing it, one should take a stronger axe. Since the nine notions are the beginning of contemplations of experiential realization, they are explained next. These nine are collectively called notions because they can transform the mind and transform notions; hence they are called notions. That is, because they can transform the inverted notions of impurity, these nine dharmas are all called notions.

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1. The notion of distension: If one contemplates a human corpse, swollen and distended like a leather bag filled with wind, different from its original form—this is the notion of distension.

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2. The notion of blue-black discoloration: If one contemplates a corpse whose skin and flesh are yellow and red, bruised black, and bluish-livid—this is the notion of blue-black discoloration.

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3. The notion of decay: If one contemplates a corpse, blown by the wind and scorched by the sun, growing increasingly cracked, ruptured, and falling apart on the ground—this is the notion of decay.

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4. The notion of blood-smeared gore: If one contemplates a corpse with pus and blood overflowing everywhere, defiled and smeared all over—this is the notion of blood-smeared gore.

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5. The notion of suppuration: If one contemplates a corpse with worms and pus flowing forth, the skin and flesh decomposed and rotten, streaming copiously onto the ground—this is the notion of suppuration.

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6. The notion of being devoured: If one contemplates a corpse, with worms and maggots nibbling and eating it, birds pecking out its eyes, foxes and dogs chewing it, and tigers and wolves clawing and tearing it apart—this is the notion of being devoured.

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7. The notion of scattering: If one contemplates a corpse torn apart by birds and beasts, the body ruptured and scattered, tendons severed and bones separated, head and hands strewn crisscross—this is the notion of scattering.

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8. The notion of bones: If one contemplates a corpse whose skin and flesh are already exhausted, seeing only white bones connected by tendons, or scattered in disarray like shells or mother-of-pearl—this is the notion of bones.

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9. The notion of burning: If one contemplates a corpse being burned by fire, crackling and bursting with smoky stench, the firewood exhausted and the form destroyed, identical to ashes and earth—even if it is not burned, it also returns to obliteration—this is the notion of burning.

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The Twenty-Second Introductory Gate: The Eight Recollections

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1. Recollection of the Buddha; 2. recollection of the Dharma; 3. recollection of the Saṅgha; 4. recollection of morality; 5. recollection of relinquishment; 6. recollection of the devas; 7. recollection of inhalation and exhalation; 8. recollection of death.

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Next to the nine notions, the eight recollections are explained in order to eliminate fear. When one cultivates the nine notions, contemplating that the corpse is repulsive, fear arises therefrom, making the hair stand on end in terror, and one is disturbed and confounded by evil māras, so anxiety and dread increasingly mount. If one fixes the mind on the eight recollections, fear is immediately eliminated; hence they follow next. What is generally called recollection is an alternate term for internal mindful awareness. Focusing the mind on remembering the eight kinds of merit is therefore called the eight recollections. Not only can they eliminate worldly fear, but if one can cultivate them skillfully, they also eliminate all obstacles and difficulties of worldly birth-and-death in the three realms.

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1. Recollection of the Buddha: When encountering fear and manifold obstacles and difficulties, one should be mindful of the Buddha. The Buddha is the Tathāgata, Arhat, and Samyaksaṃbuddha, of immeasurable spiritual virtues. When one has recollected thus, fear and obstacles are immediately eliminated.

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2. Recollection of the Dharma: When there is fear and obstacles, one should be mindful of the Dharma. The Buddha's Dharma is skillfully expounded; it yields visible fruit in the present life without feverish distress; without awaiting time it leads to good states, penetrating without hindrance. This is recollection of the Dharma.

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3. Recollection of the Saṅgha: As for recollection of the Saṅgha, the Saṅgha is the assembly of the Buddha's disciples, endowed with the fivefold dharmakāya, containing the four pairs and eight stages, having attained the fruit of the three vehicles; they are worthy of receiving offerings, reverence, and service, an unsurpassed field of merit for the world. This is recollection of the Saṅgha.

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4. Recollection of morality: As for recollection of morality, morality can prevent all evils and is a tranquil dwelling place. Therein, morality is of three kinds: namely, the morality of disciplinary restraint, the morality concurrent with concentration, and the morality concurrent with the path. Disciplinary restraint can eliminate all bodily and vocal evils; concentration-concurrent [morality] can ward off afflictions and evil thoughts; path-concurrent [morality] can shatter ignorance and attain liberation through wisdom. This is recollection of morality.

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5. Recollection of relinquishment: As for recollection of relinquishment, there are two kinds: first, the relinquishment of giving, and second, the relinquishment of afflictions. The relinquishment of giving can generate great merit. The relinquishment of afflictions allows one thereby to obtain wisdom and enter nirvāṇa. This is recollection of relinquishment.

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6. Recollection of the devas: As for recollection of the devas, it refers to the heaven of the Four Heavenly Kings up to the heaven of Mastery over the Transformations of Others. Furthermore, there are four kinds of devas: first, devas by name; second, devas by birth; third, pure devas; fourth, devas pure by birth. Such retributions are pure and benefit and pacify all. This is recollection of the devas.

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7. Recollection of ānāpāna: As for recollection of ānāpānasmṛti, it is as explained for inhalation and exhalation in the sixteen superior stages. When recollecting thus, it can eliminate distraction of the mind and lead into the correct path, not to mention worldly fear. This is recollection of ānāpāna.

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8. Recollection of death: As for recollection of death, there are two kinds of death: first, natural death; second, death through external conditions. These two kinds of death constantly pursue this body with nowhere to escape. This is recollection of death.

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The Twenty-Third Introductory Gate: The Ten Notions

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1. The notion of impermanence; 2. the notion of suffering; 3. the notion of non-self; 4. the notion of the foulness of food; 5. the notion of the world as unpleasurable; 6. the notion of death; 7. the notion of impurity; 8. the notion of abandonment; 9. the notion of dispassion; 10. the notion of cessation.

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Next to the eight recollections, the ten notions are explained. The Dà zhìdù lùn states: "The nine notions are like binding a thief; the ten notions are like killing the thief." If so, they should have been clarified immediately following the previous nine notions. However, because there are obstacles such as fear when cultivating the nine notions, it was necessary to explain the eight recollections. Once one has departed from all fear, the mind is at peace and unobstructed; hence the ten notions are explained next. What is generally called notion can transform the mind and transform notions. Because they can transform inverted notions such as calculating permanence and pleasure, they are called notions. The first three notions are spoken to sever delusions of viewing the truths; the middle four notions are spoken to sever delusions of thought; the latter three notions are spoken for practitioners cultivating the path of no-further-learning. Therefore, when a person who ruins dharmas cultivates these ten notions, they can sever the fetters and latent defilements of the three realms and realize the untainted noble fruit.

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1. The notion of impermanence: The notion associated with the wisdom that contemplates all conditioned dharmas as impermanent is called the notion of impermanence. All conditioned dharmas are of two kinds: first, sentient beings; second, lands. Both of these arise and cease afresh in every moment; hence they are impermanent.

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2. The notion of suffering: The notion associated with the wisdom that contemplates all conditioned dharmas as suffering is called the notion of suffering. If conditioned dharmas are impermanent, they are suffering; they are constantly driven and oppressed by the three sufferings and eight sufferings, and are therefore called suffering.

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3. The notion of non-self: The notion associated with the wisdom that contemplates all dharmas equally as non-self is called the notion of non-self. If conditioned dharmas are all suffering, they are non-self, because they lack autonomy. Furthermore, because suffering arises from conditions, it lacks intrinsic nature; within what lacks intrinsic nature, a self cannot be found.

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4. The notion of the foulness of food: The notion associated with the wisdom that contemplates all food and drink as impure is called the notion of the foulness of food. Food and drink in the world all exist due to impure causes and conditions, just as meat arises from semen and blood, and butter, cheese, and the like from water channels; contemplating each according to the facts, they are all impure.

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5. The notion of the world as unpleasurable: The notion associated with the wisdom that contemplates all worlds as unpleasurable is called the notion of the world as unpleasurable. There are two kinds of worlds: first, sentient beings; second, lands. They have faults and evils, with nothing to be delighted in.

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6. The notion of death: The notion associated with the wisdom that contemplates death is called the notion of death. If the retribution of a single lifetime is constantly pursued by the two kinds of death, then the outgoing breath does not guarantee the incoming breath.

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7. The notion of impurity: The notion associated with the wisdom that contemplates one's own and others' bodies as impure is called the notion of impurity. If one contemplates this body, internally there are thirty-six substances, and externally the nine apertures constantly flow with loathsome impurities; from birth to end, not one thing is pure.

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8. The notion of abandonment: The notion associated with the wisdom that contemplates nirvāṇa as separation from birth-and-death is called the notion of abandonment. The practitioner reflects: 'If nirvāṇa is pure and free of afflictions, I should sever the fetters and latent defilements and realize nirvāṇa.'

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9. The notion of dispassion: The notion associated with the wisdom that contemplates nirvāṇa as separation from birth-and-death is called the notion of dispassion. The practitioner reflects: 'If nirvāṇa is pure and separated from birth-and-death, I should depart from birth-and-death and realize nirvāṇa.'

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Tenth, the notion of cessation. The notion conjoined with wisdom that contemplates nirvāṇa as the cessation of latent defilements and saṃsāra is called the notion of cessation. The practitioner contemplates: "If nirvāṇa purifies latent defilements and saṃsāra, when latent defilements and karma of saṃsāra are not yet exhausted, one will realize nirvāṇa."

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Introductory Gate to the Eight Liberations, Number Twenty-four

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First, possessing the notion of form internally, one externally contemplates forms; second, without the notion of form internally, one externally contemplates forms; third, the pure liberation realized with the body; fourth, the liberation of the sphere of boundless space; fifth, the liberation of the sphere of boundless consciousness; sixth, the liberation of the sphere of nothingness; seventh, the liberation of the sphere of neither-perception-nor-non-perception; eighth, the liberation of the cessation of perception and feeling.

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The reason why the eight liberations are explained after the ten notions is that the preceding nine notions and ten notions are gateways of contemplation that counteract through the destruction of dharmas; thus, they are horizontally limited and vertically narrow, and as counteractive concentrated contemplations, the various dhyānas are not yet fully equipped. If one were to realize the noble fruition, one would lack the great merits such as the three knowledges and the eight liberations. Wishing now to fully elucidate all untainted antidotes and the dhyāna-concentrations of contemplation, refinement, permeation, and cultivation, they are therefore explained next. If one cultivates this contemplation and refines the various dhyāna-concentrations, then upon realizing the noble fruition, one becomes an arhat of great power, fully equipped with merits such as the six superknowledges, the three knowledges, the eight liberations, the knowledge-by-vow summit dhyāna, and the samādhi of non-disputation. As for these eight being collectively called 'liberations' (turning the back and casting off), the *Mahāprajñāpāramitopadeśa* states: "'Turning the back' means turning one's back on the pure and pleasing five desires; 'casting off' means casting off the mind of attachment; hence they are named 'liberations'." If one gives rise to true untainted wisdom and exhausts the bonds and karma of the three realms, that is called liberation.

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First, possessing the notion of form internally, one externally contemplates forms. 'Possessing the notion of form internally' means not destroying internal forms and not annihilating the characteristics of internal forms. 'Externally contemplating forms' means not destroying external forms and not annihilating the characteristics of external forms. Contemplating external forms with this mind of impurity is because, in order to cultivate radiant light, one should not destroy or annihilate the internal skeleton in the first liberation; and because latent defilements of the desire realm are difficult to sever, one must contemplate external forms with a mind of impurity. This first liberation is situated in the first dhyāna; because it can cast off oneself, others, and the lower plane, it is called liberation.

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Second, without the notion of form internally, one externally contemplates forms. 'Without the notion of form internally' means destroying internal forms and annihilating the characteristics of internal forms. 'Externally contemplating forms' means not destroying external forms and not annihilating the characteristics of external forms. One contemplates external forms with this mind of impurity because, for the sake of entering the internal purity of the second dhyāna, the practitioner destroys and annihilates the internal skeleton; and because the latent defilements of the desire realm are difficult to sever, one still contemplates the external marks of impurity.

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Third, the pure liberation realized with the body. 'Pure' is called pure because its object is pure. The practitioner removes the external marks of impurity and, solely within concentration, refines the radiance of the eight colors so that they are pure, bright, and immaculate, resembling the color of marvelous jewels; hence it is called taking the pure as object. 'Realized with the body' means that without a mind of attachment or clinging, one experiences the bliss that pervades the whole body within the third dhyāna; hence it is called realized with the body.

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Fourth, the liberation of the sphere of space. If, having annihilated the form of the fundamental four dhyānas and the forms in the three liberations, the four bases of mastery, and the eight kṛtsnāyatanas, one single-mindedly takes boundless space as object and enters concentration, one then contemplates that this concentration relies on the skandhas, āyatanas, and dhātus, and therefore is impermanent, suffering, empty, non-self, deceptive, and unreal; generating a mind of revulsion and turning away, one does not cling to or attach to it, but enters deeply and single-mindedly without turning back—this is the liberation of the sphere of space.

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Fifth, the liberation of the sphere of consciousness. If, casting off space, one single-mindedly takes consciousness as object upon entering concentration, one then contemplates that this concentration relies on the skandhas, āyatanas, and dhātus, and therefore is impermanent, suffering, empty, non-self, deceptive, and unreal; generating a mind of revulsion and turning away, one does not cling to or attach to it, but enters deeply and single-mindedly without turning back—this is the fifth, the liberation of the sphere of consciousness.

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Sixth, the liberation of the sphere of nothingness. If, casting off consciousness, one single-mindedly takes nothingness as object upon entering concentration, one then contemplates that this concentration relies on the skandhas, āyatanas, and dhātus, and therefore is impermanent, suffering, empty, non-self, deceptive, and unreal; generating a mind of revulsion and turning away, one does not cling to or attach to it, but enters deeply and single-mindedly without turning back—this is the liberation of the sphere of nothingness.

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Seventh, the liberation of the sphere of neither-perception-nor-non-perception. If, casting off the sphere of nothingness, one single-mindedly takes neither-perception-nor-non-perception as object upon entering concentration, one then contemplates that this concentration relies on the skandhas, āyatanas, and dhātus, and therefore is impermanent, suffering, empty, non-self, deceptive, and unreal; generating a mind of revulsion and turning away, one does not cling to or attach to it, but enters deeply and single-mindedly without turning back—this is the liberation of the sphere of neither-perception-nor-non-perception.

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Eighth, the liberation of the cessation of perception and feeling. Turning away from and annihilating all minds and mental factors of perception and feeling is the liberation of the cessation of perception and feeling. Why? The disciples of the Buddhas loathe and are weary of the distracted mind, and wishing to enter concentration and rest, they settle and abide in the Dharma of nirvāṇa within the body; hence it is said that feeling and perception cease through bodily realization.

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Introductory Gate to the Eight Bases of Mastery, Number Twenty-five

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First, possessing the notion of form internally, one externally contemplates limited forms, whether fair or foul—this is called mastery of knowledge and mastery of vision; second, possessing the notion of form internally, one externally contemplates vast forms, whether fair or foul—this is called mastery of knowledge and mastery of vision; third, without the notion of form internally, one externally contemplates limited forms—likewise; fourth, without the notion of form internally, one externally contemplates vast forms—likewise; fifth, the blue base of mastery; sixth, the yellow base of mastery; seventh, the red base of mastery; eighth, the white base of mastery.

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The reason why the eight bases of mastery are explained after the eight liberations is that although the liberations have the function of turning the back on and casting off the pure and pleasing five desires, since they are initial contemplations, one has not yet attained sovereignty at will in transforming the cognitive objects. If one wishes to make the contemplative mind seasoned and transformation sovereign, one must advance and cultivate the contemplation of the bases of mastery; hence they are explained next. Thus the *Mahāprajñāpāramitopadeśa* gives a simile, saying: "Just as a person riding a horse can break through the enemy vanguard and can also control his horse, it is therefore called a base of mastery; it is also called the eight overcoming entries."

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First, possessing the notion of form internally, one externally contemplates limited forms, whether fair or foul—this is called mastery of knowledge and mastery of vision. 'Possessing the notion of form internally, one externally contemplates forms' is as in the first liberation; in speaking of 'limited,' it is called limited because the cognitive object is limited. If the path of contemplation is not yet strong, one must contemplate limited causes and conditions. In contemplating vast [objects], one fears difficulty in concentration and being unable to transform at will. If, contemplating the impurity within limited fair or foul dharmas, one transforms with sovereignty, penetrates without obstruction, has neither grasping nor discarding in mind, and gives rise to neither love nor hate, this is called mastery of knowledge and mastery of vision.

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Second, possessing the notion of form internally, one externally contemplates vast forms, whether fair or foul—this is called mastery of knowledge and mastery of vision. 'Possessing the notion of form internally, one externally contemplates forms' is as in the first liberation; in speaking of 'vast,' it is called vast contemplation because one contemplates vast causes and conditions. Since the mind has been harmonized, there is no obstacle to contemplating what is vast; hence it says 'vast.' If, amid vast fair or foul impure realms, one transforms with sovereignty, penetrates without obstruction, has neither grasping nor discarding in mind, and gives rise to neither love nor hate, this is called mastery of knowledge and mastery of vision.

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Third, without the notion of form internally, one externally contemplates limited forms, whether fair or foul—this is called mastery of knowledge and mastery of vision. 'Without the notion of form internally' is as in the second liberation. 'Externally contemplating limited forms, whether fair or foul' and so forth are all as in the first base of mastery.

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Fourth, without the notion of form internally, one externally contemplates vast forms, whether fair or foul—this is called mastery of knowledge and mastery of vision. 'Without the notion of form internally' is as in the second liberation. 'Externally contemplating vast forms, whether fair or foul' and so forth are all as in the second base of mastery.

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Fifth, the blue base of mastery. If, contemplating the color blue, one transforms with sovereignty, making few into many and many into few, with radiant color and light surpassing the liberations, and gives rise to no attachment to dharmas regarding the blue mark seen, this is called the blue base of mastery.

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Sixth, the yellow base of mastery. Differentiated in a manner analogous to the blue base of mastery.

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Seventh, the red base of mastery. Differentiated in a manner analogous to the blue base of mastery.

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Eighth, the white base of mastery. Likewise differentiated in a manner analogous to the blue base of mastery. Now taking the four colors as the bases of mastery relies on the *Mahāprajñāpāramitopadeśa*. If according to the *Yingluo jing*, the four great elements are taken as the four bases of mastery.

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Introductory Gate to the Ten Kṛtsnāyatanas, Number Twenty-six

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First, the blue kṛtsnāyatana; second, the yellow kṛtsnāyatana; third, the red kṛtsnāyatana; fourth, the white kṛtsnāyatana; fifth, the earth kṛtsnāyatana; sixth, the water kṛtsnāyatana; seventh, the fire kṛtsnāyatana; eighth, the wind kṛtsnāyatana; ninth, the space kṛtsnāyatana; tenth, the consciousness kṛtsnāyatana.

2.62

The reason why the ten kṛtsnāyatanas are explained after the eight bases of mastery is that although the bases of mastery enable sovereign transformation in limited contemplation, it is not yet pervasive. Now, what is contemplated in the ten kṛtsnāyatanas is all-pervasive; therefore they are explained next. Thus the *Mahāprajñāpāramitopadeśa* states: "The liberations are the preliminary gate, the bases of mastery are the intermediate practice, and the kṛtsnāyatanas are the consummation." When the three kinds of contemplation are complete, that is the consummation of the essence of contemplative dhyāna. They are collectively named 'kṛtsnāyatana' (all places) because they take their name from the pervasive fullness of the object contemplated; they are also called the ten universal entries.

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First, the blue kṛtsnāyatana. One takes again the limited blue color from the preceding liberations and bases of mastery and causes it to pervade all places, so that all are blue.

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Second, the yellow kṛtsnāyatana. One takes again the limited yellow color from the preceding liberations and bases of mastery and causes it to pervade all places, so that all are yellow.

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Third, the red kṛtsnāyatana. One takes again the limited red color from the preceding liberations and bases of mastery and causes it to pervade all places, so that all are red.

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Fourth, the white kṛtsnāyatana. One takes again the limited white color from the preceding liberations and bases of mastery and causes all places to be white.

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Fifth, the earth kṛtsnāyatana. One takes again the limited earth color from the preceding liberations and bases of mastery and causes all places to be the color of earth.

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Sixth, the water kṛtsnāyatana. One takes again the limited water color from the preceding liberations and bases of mastery and causes all places to be the color of water.

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Seventh, the fire kṛtsnāyatana. One takes again the limited fire color from the preceding liberations and bases of mastery and causes all places to be the color of fire.

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Eighth, the wind kṛtsnāyatana. One takes again the limited wind color from the preceding liberations and bases of mastery and causes all places to be the color of wind.

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Ninth, the space kṛtsnāyatana. Returning to enter the preceding concentration of the liberation of space, one causes all places to be empty.

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Tenth, the consciousness kṛtsnāyatana. Returning to enter the preceding liberation of the sphere of consciousness, one causes all places to possess consciousness.

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Introductory Gate to the Fourteen Transformations, Number Twenty-seven

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Two transformations of the first dhyāna, three transformations of the second dhyāna, four transformations of the third dhyāna, and five transformations of the fourth dhyāna, totaling fourteen transformations.

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The reason why the fourteen transformations are explained after the ten kṛtsnāyatanas is that although the primary essence of contemplative dhyāna explained above is fully present, its function has not yet been elucidated. Now, wishing to learn the functions of the six superknowledges, one must first cultivate the mind of transformation. 'Transformation' in general means being able to make what is non-existent suddenly exist, and what exists suddenly non-existent; hence it is called transformation.

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First, the two transformations of the first dhyāna: 1. The first dhyāna transforming the first dhyāna, which can transform its own plane; 2. The first dhyāna transforming the desire realm, which can transform the lower desire-realm plane.

2.77

The three transformations of the second dhyāna: 1. The second dhyāna transforming the second dhyāna, which can transform its own plane; 2. The second dhyāna transforming the first dhyāna, which can transform the lower first dhyāna plane; 3. The second dhyāna transforming the desire realm, which can transform the lower desire-realm plane.

2.78

The four transformations of the third dhyāna: 1. The third dhyāna transforming the third dhyāna, which can transform its own plane; 2. The third dhyāna transforming the second dhyāna, which can transform the lower second dhyāna plane; 3. The third dhyāna transforming the first dhyāna, which can transform the lower first dhyāna plane; 4. The third dhyāna transforming the desire realm, which can transform the lower desire-realm plane.

2.79

The five transformations of the fourth dhyāna: 1. The fourth dhyāna transforming the fourth dhyāna, which can transform its own plane; 2. The fourth dhyāna transforming the third dhyāna, which can transform the lower third dhyāna plane; 3. The fourth dhyāna transforming the second dhyāna, which can transform the lower second dhyāna plane; 4. The fourth dhyāna transforming the first dhyāna, which can transform the lower first dhyāna plane; 5. The fourth dhyāna transforming the desire realm, which can transform the lower desire-realm plane.

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Introductory Gate to the Six Superknowledges, Number Twenty-eight

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First is the divine eye superknowledge; second, the divine ear superknowledge; third, the superknowledge of knowing others' minds; fourth, the superknowledge of past lives; fifth, the superknowledge of bodily psychic power; sixth, the superknowledge of the exhaustion of taints.

2.82

Explaining the six superknowledges after transformations has three different points of significance: If one relies on retribution-obtained superknowledges, only after obtaining the superknowledges can one perform transformations; if they are cultivation-obtained superknowledges, then one first cultivates transformations and only then obtains the superknowledges. Here, because we are ordering them according to the sequence of cultivation-obtained [attainment], we explain superknowledges after transformations. That all of these are called 'superknowledges' (tong): the Yingluo jing says, 'Spirit (shen) refers to the heavenly mind; penetration (tong) refers to the nature of wisdom. Natural wisdom thoroughly shines without obstruction, and is therefore called superknowledge (shentong).'

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First, the divine eye superknowledge. As for cultivating the divine eye: if, in deep dhyāna attainment, pure derived form of the four great elements of the form realm arises and abides in the eye faculty, one can then see sentient beings in the six destinies dying here and being born there, as well as see all the various shapes and forms in the world. This is the divine eye superknowledge.

2.84

Second, the divine ear superknowledge. As for cultivating the divine ear: if, in deep dhyāna attainment, pure derived form of the four great elements of the form realm arises and abides in the ear faculty, one can then hear the spoken words of sentient beings in the six destinies, as well as the various sounds in the world. This is the divine ear superknowledge.

2.85

Third, the superknowledge of knowing others' minds. As for cultivating knowledge of others' minds: if, in deep dhyāna attainment, knowledge of others' minds arises, one can then know the minds and mental factors of sentient beings in the six destinies, and the various affairs on which their thoughts focus. This is the superknowledge of others' minds.

2.86

Fourth, the superknowledge of past lives. As for cultivating the superknowledge of past lives: if, in deep dhyāna attainment, knowledge of past lives arises, one can then know one's own past life for one lifetime, two lifetimes, hundreds, thousands, and myriads of lifetimes, up to eighty thousand great eons of past lives and the deeds performed, and can also know all the past lives of sentient beings in the six destinies and the deeds performed [by them]. This is the knowledge of past lives.

2.87

Fifth, the superknowledge of bodily psychic power. As for cultivating the bodily superknowledge: if, in deep dhyāna attainment, one gives rise to the bodily superknowledge, the superknowledge has two types: first, flying through the air to arrive swiftly, without obstruction from mountains; second, being able to transform one's own body, others' bodies, and all things in the world, with mastery according to one's will. This is the superknowledge of bodily psychic power.

2.88

Sixth, the superknowledge of the exhaustion of taints. As for cultivating the superknowledge of the exhaustion of taints: if, in deep dhyāna attainment, true knowledge that cuts through [the defilements of] views and thoughts arises, then the three taints are forever exhausted. This is the superknowledge of the exhaustion of taints.

2.89

Introductory Gate to the Nine Sequential Meditative Attainments, Number Twenty-Nine

2.90

First is the first dhyāna; second, the second dhyāna; third, the third dhyāna; fourth, the fourth dhyāna; fifth, the base of infinite space; sixth, the base of infinite consciousness; seventh, the base of nothingness; eighth, the base of neither-conceptualization-nor-non-conceptualization; ninth, the sequential meditative attainment of the cessation of feeling and conceptualization.

2.91

Explaining the nine sequential meditative attainments after the six superknowledges: although the dhyānas explained above are complete in substance and function, they are all contemplative dhyānas, and the characteristics of refining, ripening, and softening them have not yet been clarified. Now, wishing to refine the substance and function of contemplative dhyānas to make them fully ripened, so that when entering their substance and emerging from it the mind has no intervening thoughts, they are explained next. Generally speaking of 'sequential meditative attainments': if, when entering dhyāna, the wisdom of one's deep mind is profound and sharp, one can enter from one dhyāna into another dhyāna, mind following mind in succession without the intrusion of foreign thoughts, hence they are called sequential meditative attainments.

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The sequential meditative attainment of the first dhyāna. Being free from desires and evil, unwholesome phenomena, with vitarka and vicāra, and with joy and bliss born of detachment, when one enters the attainment of the first dhyāna, concentration and contemplation in this first dhyāna are equal and balanced, and one recognizes one's own mind. The mind enters sequentially, without even an instant of mixed thoughts intervening in entering the attainment of the first dhyāna. This is the sequential meditative attainment of the first dhyāna.

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The sequential meditative attainment of the second dhyāna. When one enters the second dhyāna from the first dhyāna, concentration and contemplation in this second dhyāna are equal and balanced, and one recognizes one's own mind. The mind enters sequentially, without even an instant of mixed thoughts intervening in entering the attainment of the second dhyāna. This is the sequential meditative attainment of the second dhyāna.

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The sequential meditative attainment of the third dhyāna. The meaning is analogous to what was explained for the first dhyāna and second dhyāna.

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The sequential meditative attainment of the fourth dhyāna. The meaning is also analogous to what was explained for the first dhyāna and second dhyāna.

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Fifth, the sequential meditative attainment of the base of infinite space. The meaning is also analogous to what was explained for the first dhyāna and second dhyāna.

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Sixth, the sequential meditative attainment of the base of infinite consciousness. The meaning is also analogous to what was explained for the first dhyāna and second dhyāna.

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Seventh, the sequential meditative attainment of the base of nothingness. The meaning is also analogous to what was explained for the first dhyāna and second dhyāna.

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Eighth, the sequential meditative attainment of the base of neither-conceptualization-nor-non-conceptualization. The meaning is also analogous to what was explained for the first dhyāna and second dhyāna.

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Ninth, the sequential meditative attainment of the cessation of feeling and conceptualization. When one enters the cessation of feeling and conceptualization from neither-conceptualization-nor-non-conceptualization, before this attainment one recognizes one's own mind; with a sharp mind resolute in its determination, mind follows mind entering in sequence, without even an instant of mixed thoughts intervening in entering the attainment of the cessation of feeling and conceptualization. This is the sequential meditative attainment of the cessation of feeling and conceptualization.

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Introductory Gate to the Three Samādhis, Number Thirty

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First is the samādhi with vitarka and vicāra; second, the samādhi without vitarka and with vicāra; third, the samādhi without vitarka and without vicāra.

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Explaining the three samādhis after the nine sequential meditative attainments: the substance of the nine sequential meditative attainments is indeed none other than the three samādhis, yet they differ in division, combination, and enumeration, and their formulation is different, the meaning of which is as follows. Why? The nine sequential meditative attainments universally refine all dhyānas and have no separate substance of their own; the three samādhis are also like this. Hence one knows that in substance they are not different dharmas, yet they have no fixed names. Although the names and numbers of the nine attainments are many, they do not include intermediate [dhyānas]; although the names and numbers of the [three] samādhis are few, they encompass and combine the intermediate ones. The nine attainments, broadly speaking, derive their names from the principle and phenomena of the various dhyānas, while the samādhis, broadly speaking, receive their designations from the phenomena and principle of the various dhyānas. This is a slight difference; hence following the nine attainments, the three samādhis are explained. Generally speaking of 'samādhi': samādhi (sanmodi), in the language of Qin, is 'the place where the mind proceeds correctly.' From beginningless time onward, this mind has always been crooked and unupright; because it attains this straightness, it is called samādhi.

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First, the samādhi with vitarka and vicāra. If, with a mind corresponding to emptiness, signlessness, and wishlessness, one enters all attainments and contemplates the first dhyāna and its preparatory stage, then all dhyānas associated with vitarka and vicāra become completely upright; hence it is called the samādhi with vitarka and vicāra.

2.105

Second, the samādhi without vitarka and with vicāra. If, with a mind corresponding to emptiness, signlessness, and wishlessness, one enters all attainments and contemplates the intermediate dhyāna, then all dhyānas without vitarka and with vicāra become completely upright; hence it is called the samādhi without vitarka and with vicāra.

2.106

Third, the samādhi without vitarka and without vicāra. If, with a mind corresponding to emptiness, signlessness, and wishlessness, one enters all attainments and contemplates dhyānas without vitarka and without vicāra, then in all attainments from the second dhyāna up to the cessation of feeling and conceptualization, contemplating the states without vitarka and without vicāra, they all become completely upright; hence it is called the samādhi without vitarka and without vicāra.

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Introductory Gate to the Lion's Play Samādhi, Number Thirty-One

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There are two kinds of lion's play samādhi: first, bounding entry; second, bounding emergence.

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Explaining the lion's play samādhi after the three samādhis: in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the Buddha himself earnestly stated: 'A bodhisattva, relying on the nine sequential meditative attainments, enters the lion's play samādhi.' Since the dharma-characteristics of the three samādhis and the nine attainments are the same, explaining it after the three samādhis does not contradict the meaning. As for the expression 'lion's play' (shizi fenxun): a metaphor is borrowed to illustrate the dharma. Just as a lion in the world bounds for two purposes: first, to shake off dust and dirt; second, being able to run forward and run backward with swiftness unlike other beasts. This samādhi is also like this: first, it shakes off the subtle delusions of ignorance that obstruct concentration; second, it can enter and emerge swiftly without interval, unlike the various dhyānas and attainments attained above; therefore, it is called the lion's play samādhi.

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First, bounding entry into dhyāna. As for the lion's play entry into samādhi: detached from desires and evil, unwholesome phenomena, with vitarka and vicāra, one enters the first dhyāna, and in this manner enters sequentially the second dhyāna, third dhyāna, fourth dhyāna, the base of space, the base of consciousness, the base of nothingness, the base of neither-conceptualization-nor-non-conceptualization, and the cessation of feeling and conceptualization. This is bounding entry.

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Second, bounding emergence from dhyāna. As for the lion's play emergence: rising from the attainment of the cessation of feeling and conceptualization, one returns to enter neither-conceptualization-nor-non-conceptualization; rising from neither-conceptualization-nor-non-conceptualization, one returns to enter the base of nothingness; in this manner through the base of consciousness, the base of space, the fourth, third, and second dhyānas, the first dhyāna, and up to emerging into the scattered mind. This is bounding emergence.

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Introductory Gate to the Step-Over Samādhi, Number Thirty-Two

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First is step-over entry; second, step-over emergence.

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Explaining the step-over [samādhi] after the lion's play: in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the Buddha himself earnestly stated: 'A bodhisattva, relying on the lion's play samādhi, enters the step-over samādhi.' Why is it called step-over? Because one is able to step over the various stages, entering and emerging with autonomy, it is called step-over.

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First, the step-over entry samādhi. What is called the step-over entry samādhi? Detached from desires and evil, unwholesome phenomena, with vitarka and vicāra, with joy and bliss born of detachment, one enters the first dhyāna. Rising from the first dhyāna, one steps over to enter the base of neither-conceptualization-nor-non-conceptualization; rising from the base of neither-conceptualization-nor-non-conceptualization, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one returns to enter the first dhyāna; rising from the first dhyāna, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the second dhyāna; rising from the second dhyāna, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the third dhyāna; rising from the third dhyāna, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the fourth dhyāna; rising from the fourth dhyāna, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the base of space; rising from the base of space, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the base of consciousness; rising from the base of consciousness, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters the base of non-possession; rising from the base of non-possession, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one enters neither-conceptualization-nor-non-conceptualization; rising from the base of neither-conceptualization-nor-non-conceptualization, one enters the attainment of the cessation of feeling and conceptualization. This is the characteristic of the step-over entry samādhi of all Buddhas and bodhisattvas. If it is a śrāvaka, they can only step over and enter skipping one, but cannot skip two, much less step over with autonomy as explained above. Within this, step-over entry is explained as having three kinds: first, forward step-over entry; second, reverse step-over entry; third, forward-and-reverse step-over entry. By applying one's mind carefully according to the meaning, one can understand it on one's own.

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Second, the step-over emergence samādhi. What is called the step-over emergence samādhi? Rising from the cessation of feeling and conceptualization, one enters the scattered mind; rising from the scattered mind, one enters the attainment of the cessation of feeling and conceptualization. Rising from the attainment of the cessation of feeling and conceptualization, one returns to dwell in the scattered mind. Rising from the scattered mind, one enters the base of neither-conceptualization-nor-non-conceptualization; rising from the base of neither-conceptualization-nor-non-conceptualization, one dwells in the scattered mind. Rising from the scattered mind, one enters the base of nothingness; rising from the base of nothingness, one dwells in the scattered mind. Rising from the scattered mind, one enters the base of consciousness; rising from the base of consciousness, one dwells in the scattered mind. Rising from the scattered mind, one enters the base of space; rising from the base of space, one dwells in the scattered mind. Rising from the scattered mind, one enters the fourth dhyāna; rising from the fourth dhyāna, one dwells in the scattered mind. Rising from the scattered mind, one enters the third dhyāna; rising from the third dhyāna, one dwells in the scattered mind. Rising from the scattered mind, one enters the second dhyāna; rising from the second dhyāna, one dwells in the scattered mind. Rising from the scattered mind, one enters the first dhyāna; rising from the first dhyāna, one dwells in the scattered mind. This is the characteristic of the step-over emergence samādhi of all Buddhas and bodhisattvas. If it is a śrāvaka emerging by stepping over, they can only emerge skipping one dhyāna, but cannot skip two, much less emerge by stepping over with autonomy. Within this, step-over emergence has three kinds: first, forward step-over emergence; second, reverse step-over emergence; third, forward-and-reverse step-over emergence. Adding the previous three kinds of step-over entry makes six kinds of step-over samādhi altogether, and it is in these six samādhis that the Tathāgata entered nirvāṇa. At this point, the explanation of the shared dhyānas of the practices of the three vehicles is concluded.

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Introductory Gate to the Sequence of the Dharmadhātu, Fascicle Middle, Part One

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Introductory Gate to the Sequence of the Dharmadhātu, Fascicle Middle, Part Two

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Composed by Great Master Zhizhe, National Preceptor of the Chen and Sui

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Introductory Gate to the Four Noble Truths, Number Thirty-Three

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First is the truth of suffering; second, the truth of origination; third, the truth of cessation; fourth, the truth of the path.

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The explanation of the four noble truths following the step-over [samādhi] is because in all the untainted dhyānas expounded above, each and every dhyāna has the contemplative wisdom of the four noble truths. Yet as those [prior sections] elucidate the characteristics of dhyāna, they conceal principle and manifest phenomena, establishing names based on phenomena; therefore, although the contemplative dharmas of the four noble truths are present, they do not take their name from the truths. It is like having a treasure inside a bag: if one does not reach in and display it to people, no one sees it. For this reason, following all the dhyānas, the eight headings of teachings on wisdom practice, such as the four noble truths, are now elucidated. These four are universally called 'truths' (satya) because 'truth' signifies being thoroughly verified and real. This teaching of the four noble truths is precisely for disciples (śrāvakas) to generate understanding from hearing, and therefore must rely on teaching to interpret principle. Now, because teaching and principle are not vain, they are called 'thoroughly verified and real'. If considering results as induced by causes, causes should come first and results second; that all [four truths] here place results first and causes second is because the pedagogical gate takes what is expedient to guide sentient beings, and thus always puts results first and causes second.

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First is the truth of suffering. Suffering has the meaning of oppressive affliction. All conditioned mental activities are constantly oppressed and afflicted by the burdens of impermanence; hence it is called 'suffering'. Suffering is of three kinds: first, the suffering of suffering; second, the suffering of change; third, the suffering of conditioned formations. It is now explained that the three sufferings have distinct and universal [aspects]. Distinctly, the three sufferings correspond individually to the three feelings: painful feeling arises from painful conditions, and the mind perceives it as painful—this is the suffering of suffering; pleasant feeling gives rise to suffering when pleasure disintegrates—this is the suffering of change; neither-painful-nor-pleasant feeling is constantly shifting and moving under impermanence—this is the suffering of conditioned formations. If discussed universally, all three feelings universally possess the three sufferings. Why is this? The mind of the three feelings is itself suffering; because they all universally arise from painful conditions, they are universally the suffering of suffering. Because the mind of the three feelings is universally broken by the characteristic of disintegration, they are universally the suffering of change. Because the mind of the three feelings universally has the characteristic of restless arising, functioning, and movement, they are universally the suffering of conditioned formations. If the minds of the three feelings, whether distinctly or universally, are nothing other than suffering, one should know that suffering is thoroughly verified and real, and is therefore called a 'truth'.

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法界次第初門 — Classical Chinese