法界次第初門 3

English (machine translation) 3

Language: English

3.1

Compiled by Great Master Zhizhe, National Preceptor under the Chen and Sui

3.2

Introductory Gate of the Four Universal Vows, No. 41

First, to ferry across those who have not crossed over; second, to liberate those who are not liberated; third, to put at ease those who are not at ease; fourth, to cause those who have not attained nirvāṇa to attain nirvāṇa.

3.4

Explaining the four universal vows next after the twelve links of dependent origination is because the dharmas presented in the previous two fascicles were either common dharmas of ordinary beings or shared in common with the two vehicles, and none yet clarified the unshared path of bodhisattvas and buddhas. Therefore, this single fascicle now briefly presents twenty categories of dharmas, all of which specifically clarify the practices of bodhisattvas and the dharmas realized by buddhas; hence they are explained beginning with the universal vows. Why is it that, although ordinary beings and the two vehicles have kindness and compassion in their dharmas, they lack the virtue of the universal vows? For ordinary beings, not knowing the four noble truths or the twelve links of dependent origination, although they cultivate kindness and compassion, it is only for great merit, to be born in the Brahmā heaven and receive the retribution of a Brahmā king. This offers no supramundane benefit to sentient beings; how could they establish the merit of the universal vows on the basis of kindness and compassion? As for the two vehicles, although they know the four noble truths and the twelve links of dependent origination, the kindness and compassion they cultivate is only for self-regulation; their minds wish to extinguish suffering in a single lifetime and enter remainderless [nirvāṇa] alone. Since they cannot dwell long in saṃsāra bearing the burden of all, how could they give rise to the virtue of the universal vows on the basis of kindness and compassion? Now, bodhisattvas skillfully penetrate the four noble truths and the twelve links of dependent origination, pitying all beings like their own children; therefore, for the sake of sentient beings, they are able to dwell long in saṃsāra, resolve to bear the burden of all, and enter nirvāṇa together. For this reason, they must be adorned with great vows and firmly resolve not to retrogress. These four are collectively called "universal vows": an expansive and universal condition is called "universal" (hong); restraining one's own mind is called "vow" (shi); and seeking fulfillment with determined purpose is called "aspiration" (yuan). Because bodhisattvas-mahāsattvas take the four noble truths as conditions through kindness and compassion, expanding their minds broadly, firmly resolving their own minds, and aspiring to cause all sentient beings to jointly realize the four real and ultimate paths, they are called the four universal vows. If a bodhisattva gives rise to these four vows with the wisdom of the real mark of all dharmas, this is the arousal of bodhicitta, the root of the myriad practices, and the fountainhead of spiritual awakening. Therefore, all great beings cultivated causes through long kalpas on the basis of these universal vows, and the great sages of the ten directions dwell constantly in saṃsāra on the basis of these four vows, widely ferrying across sentient beings without perpetual extinction. In now elucidating the unshared dharmas, beginning first with the universal vows is intended for this purpose.

3.5

First, to ferry across those who have not crossed over. This universal vow arises with the truth of suffering as its condition; hence the Yingluo jing says: "Those who have not crossed over the truth of suffering are caused to cross over the truth of suffering." Now, explaining suffering, it is precisely saṃsāra. There are two kinds of saṃsāra: first, portion-and-segment saṃsāra, which refers to the bodies endowed with the skandhas, āyatanas, and dhātus by sentient beings of the six destinies; their retribution being coarse, they undergo the formation and disintegration of physical, portion-and-segment bodies. Second, transformational saṃsāra, which refers to the three kinds of mind-made bodies of arhats, pratyekabuddhas, and bodhisattvas of great power; although they lack the coarse retribution of portion-and-segment, they still undergo the transitions of transformational arising and ceasing, where subtle causes turn and effects shift. If there are any who have not crossed over the suffering of these two kinds of saṃsāra, the bodhisattva resolves and vows to cause them to cross over; hence it is said, "to ferry across those who have not crossed over."

3.6

Second, to liberate those who are not liberated. This universal vow arises with the truth of origination as its condition; hence the Yingluo jing says: "Those who are not liberated from the truth of origination are caused to be liberated from the truth of origination." Now, explaining origination, it is precisely afflictions moistening karma, being able to招 attract and accumulate saṃsāra. Afflictions moistening karma are of two kinds: first, the afflictions of the four resting grounds, which moisten the karma of portion-and-segment saṃsāra and are able to attract and accumulate the painful fruit of portion-and-segment saṃsāra; second, the affliction of the resting ground of ignorance, which moistens the karma of transformational saṃsāra and is able to attract and accumulate the painful fruit of transformational saṃsāra. If there are any who are not liberated from these two kinds of origination, the bodhisattva resolves and vows to cause them to be liberated; hence it is said, "to liberate those who are not liberated."

3.7

Third, to put at ease those who are not at ease. This universal vow arises with the truth of the path as its condition; hence the Yingluo jing says: "Those who are not at ease in the truth of the path are caused to be at ease in the truth of the path." Now, explaining this, it is precisely the primary and auxiliary paths that lead to nirvāṇa. There are two kinds of primary and auxiliary paths: first, cultivating primary and auxiliary paths by focusing exclusively on the truth of emptiness; this path only leads to the small vehicle's nirvāṇa of exhausting suffering. Second, cultivating primary and auxiliary paths by directly taking the real mark of the middle path as condition; this path is able to reach the great vehicle's great parinirvāṇa. If there are any who are not at ease in these two kinds of paths, the bodhisattva resolves and vows to cause them to be at ease; hence it is said, "to put at ease those who are not at ease in the path."

3.8

Fourth, to cause those who have not attained nirvāṇa to attain nirvāṇa. This universal vow arises with the truth of cessation as its condition; hence the Yingluo jing says: "Those who have not attained the truth of cessation are caused to attain the truth of cessation." Now, explaining the truth of cessation, it is precisely the cessation of karma and afflictions and the cessation of the painful fruit of saṃsāra. There are two kinds of karma, afflictions, and saṃsāra: first, the cessation of the karma of portion-and-segment saṃsāra and the afflictions of the four resting grounds, whereby the painful fruit of portion-and-segment saṃsāra ceases; this is the truth of cessation attained by the two vehicles. Second, the cessation of the karma of transformational saṃsāra and the affliction of the resting ground of ignorance, whereby the painful fruit of transformational saṃsāra ceases; this is the unshared, ultimate truth of cessation attained by the buddhas and great bodhisattvas. If there are any who have not attained these two kinds of truths of cessation, the bodhisattva resolves and vows to cause them to attain cessation; hence it is said, "to cause those who have not attained nirvāṇa to attain nirvāṇa." The four noble truths that serve as conditions for the four universal vows now differ in terms of "half" and "full" compared with the four noble truths explained previously under the śrāvakas. Previously, only the half-letter, conditioned four noble truths were explained; now, the full-letter, unconditioned four noble truths are explained. The reason the two kinds of four noble truths are explained together is that on the bodhisattva's path, the teaching gates differ. If it is the universal vows explained in the Tripiṭaka teaching and the shared teaching, they arise merely by taking the conditioned four noble truths as conditions; if it is the universal vows explained in the distinct teaching and the perfect teaching, they arise by comprehensively taking both the conditioned and unconditioned four noble truths as conditions. Therefore, distinguishing the half and full of the four noble truths in relation to the universal vows differs from before.

3.9

Introductory Gate of the Six Pāramitās, No. 42

3.10

First, dāna-pāramitā; second, śīla-pāramitā; third, kṣānti-pāramitā; fourth, vīrya-pāramitā; fifth, dhyāna-pāramitā; sixth, prajñā-pāramitā.

3.11

Explaining the six pāramitās next after the four universal vows is because on the bodhisattva's path, vows and practice support one another; once the great vows have been made, one must cultivate practice. Now the six pāramitās are the root of the bodhisattva's correct practice; therefore, the Lotus Sūtra says: "For those who seek the bodhisattva path, he expounded the corresponding six pāramitās." Hence they are explained next after the universal vows. "Dāna", "śīla", and on to "prajñā" are foreign words; their names will each be translated below in the specific explanations. These six are collectively called pāramitā, which is a word from the Western Regions; Qin translations of the sūtras and treatises mostly differ. Here I briefly present three translations: it is either translated as "ultimate completion of affairs", translated as "reaching the other shore", or translated as "crossing beyond the limit". By cultivating these six dharmas, the bodhisattva is able to ultimately complete both shared and distinct causes and effects, and all matters of self-cultivation and transforming others; hence it is called "ultimate completion of affairs". Riding upon these six dharmas, one is able to go from this shore of the two kinds of saṃsāra to the other shore of the two kinds of nirvāṇa; this is called "reaching the other shore". Relying on these six dharmas, one can cross beyond the vast expanses of the two kinds of principles and phenomena, shared and distinct, among all dharmas; hence it is called "crossing beyond the limit". If one relies on the specific explanation, each of the three translations has its own primary focus; if one relies on the shared understanding, although the three translations differ, their intent is identical and without distinction.

3.12

First, dāna-pāramitā. Dāna is in Qin language "giving" (dāna). When faithful intention exists internally, a field of merit exists externally, and material goods are present—when these three matters come together, the mind gives rise to the dharma of relinquishment, able to destroy stinginess and greed; this is dāna. There are two kinds of giving: first, the giving of material wealth; second, the giving of the Dharma. The giving of material wealth refers to drink and food, clothing, fields and houses, the six kinds of domestic animals, male and female slaves, precious jewels, all implements for sustaining the body that one possesses, as well as wife and children, up to even bodily life, [all of which] belong to others and serve as property for others; hence it is said that relinquishing one's body still belongs to the giving of material wealth. Whatever someone needs, being able to give it all to them—these are all called material wealth. The giving of the Dharma: if one hears worldly and supramundane wholesome dharmas explained by the Buddhas and good spiritual friends, or hears them from sūtras and treatises, or knows them personally through contemplative practice, and expounds them to others with a pure mind—these are all called the giving of the Dharma. When a bodhisattva practices these two kinds of giving with an upright, straightforward, and pure mind, it is therefore called dāna. As for pāramitā, the translated name is as before. If within dāna a bodhisattva is able fully to cultivate five kinds of mental states, at that time the giving is called pāramitā. What are the five? First, knowing the true characteristic of giving; second, giving rise to the mind of loving-kindness and compassion; third, generating vows; fourth, dedicating [merit]; fifth, fully possessing skillful means. First, what is meant by knowing the true characteristic of giving? When giving, the three matters—the giver, the recipient, and the material goods—are all empty and ungraspable; entering the correct contemplation of the true characteristic, through the dharma of non-relinquishment yet conforming with others, being able to relinquish without stinginess whatever they need: this is knowing the true characteristic of giving. Second, what is meant by giving rise to the mind of loving-kindness and compassion? If, although the bodhisattva knows that the true characteristic of giving is non-existent, they give rise to great loving-kindness and great compassion, desiring through this giving to bestow all happiness and extract all suffering: this is giving rise to the mind of loving-kindness and compassion. Third, what is meant by generating vows? When giving, vowing that through this giving one will attain the unsurpassed fruit of Buddhahood, not seeking the fruit-retribution of ordinary people or the three vehicles: this is generating vows. Fourth, what is meant by dedicating [merit]? At the time of any giving, dedicating the merit of this giving toward omniscience (sarvajñatā) and bestowing it upon all sentient beings: this is dedicating [merit]. Fifth, what is meant by fully possessing skillful means? It refers to being able, in the single dharma of giving, to turn and penetrate all Buddha-dharmas and universally cultivate all practices: this is fully possessing skillful means. If a bodhisattva can fully possess these five mental states, then at that time, in whatever they give, speaking of the fruit within the cause, it is also called the consummation of affairs, it is also called reaching the other shore, and it is also called crossing over the limitless. Therefore, the giving practiced by a bodhisattva is called practicing dāna-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is dāna-pāramitā fully consummated.

3.13

Second, śīla-pāramitā. Śīla is in Qin language "delighting in the wholesome." Delighting in practicing the wholesome path without self-indulgence or heedlessness is called śīla. Whether receiving the precepts and practicing the wholesome, or not receiving the precepts and practicing the wholesome, both are called śīla. Briefly stated, there are two kinds of śīla: first, lay śīla; second, monastic śīla. Lay śīla refers to the three refuges, the five precepts, and the eight fasting-day precepts. Second, monastic śīla refers to the ten precepts of the monastic śrāmaṇera and śrāmaṇerikā, the six dharma-precepts of the śikṣamāṇā, the complete precepts of the fully ordained bhikṣu and bhikṣuṇī, and up to the three thousand deportments and eighty thousand disciplinary practices. The bodhisattva's ten major and forty-eight minor [precepts] are precepts shared commonly by both lay and monastic. When a bodhisattva upholds such precepts with an upright, straightforward, and pure mind, these are all called śīla. As for pāramitā, the translated name is as before. If a bodhisattva abides in the two kinds of śīla and is able fully to cultivate five kinds of mental states, at that time the śīla is called pāramitā. What are the five? First, knowing that in the true characteristic of śīla, transgressions are ungraspable, yet delighting in practicing the wholesome path and not being self-indulgent or heedless. The remaining four are categorized as distinguished within dāna. If a bodhisattva can fully cultivate these five mental states, then in whatever upholding of precepts and practice of the wholesome, speaking of the fruit within the cause, they all possess the three meanings. Therefore, the bodhisattva's upholding of precepts is called practicing śīla-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is śīla-pāramitā fully consummated.

3.14

Third, kṣānti-pāramitā. Kṣānti is in Qin language "patience" (kṣānti). When the inner mind can peacefully endure the external conditions that insult or afflict it, it is therefore called patience. There are two kinds of patience: first, patience toward sentient beings; second, patience toward dharmas. What is called patience toward sentient beings? Patience toward sentient beings has two aspects: first, being able to endure reverence and offerings without attachment, not giving rise to pride or heedlessness; second, being able to endure anger, scolding, beating, and harm, not giving rise to hatred, resentment, or vexation. This is patience toward sentient beings. What is patience toward dharmas? Patience toward dharmas has two aspects: first, non-mental dharmas, meaning cold, heat, wind, rain, hunger, thirst, old age, sickness, death, and so forth; second, mental dharmas, meaning anger, sorrow, doubt, lust, arrogance, various wrong views, and so forth. That a bodhisattva can endure these two dharmas without being moved is called patience toward dharmas. When a bodhisattva cultivates these two kinds of patience with an upright, straightforward, and pure mind, it is kṣānti. As for pāramitā, the translated name is as before. If a bodhisattva abides in kṣānti and can fully cultivate five kinds of mental states, at that time the kṣānti is called pāramitā. What are the five? First, knowing the true characteristic of patience: although neither the mind that is able to endure nor the matters that inflict insult can be apprehended, yet when confronted with the two kinds of insulting conditions—sentient beings and dharmas—the mind can peacefully endure without being moved. The remaining four mental states are categorized as distinguished within dāna. If a bodhisattva can fully cultivate these five kinds of mental states, then in whatever matter they endure, speaking of the fruit within the cause, they all possess the three meanings. Therefore, the bodhisattva's cultivation of patience is called practicing kṣānti-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is kṣānti-pāramitā fully consummated.

3.15

Fourth, vīrya-pāramitā. Vīrya is in Qin language "diligence" (vīrya). Desiring, delighting in, and zealously practicing wholesome dharmas without self-indulgence or heedlessness is called diligence. There are two kinds of diligence: first, physical diligence; second, mental diligence. If the body zealously cultivates wholesome dharmas—walking the path, prostrating, reciting, lecturing, encouraging and assisting, transforming and guiding—this is physical diligence. If the mind zealously practices the wholesome path, with thought succeeding thought, this is mental diligence. Furthermore, zealously cultivating the wholesome dharmas of giving and precepts is physical diligence; zealously cultivating patience, meditative absorption, and wisdom is mental diligence. Such various distinctions between the marks of physical and mental diligence are different; they will not be fully expounded now. When a bodhisattva cultivates these two kinds of diligence with an upright, straightforward, and pure mind, it is therefore called vīrya. As for pāramitā, the translated name is as before. If a bodhisattva can fully cultivate five kinds of mental states in diligence, at that time vīrya is called pāramitā. What are the five? First, the bodhisattva knows that in the true characteristic of diligence, body and mind are ungraspable, yet is able zealously to cultivate all wholesome dharmas. The remaining four mental states are categorized as distinguished within dāna. If a bodhisattva can fully possess these five mental states within diligence, then in whatever wholesome dharmas they zealously cultivate, speaking of the fruit within the cause, they all possess the three meanings. Therefore, the bodhisattva's diligence is called practicing vīrya-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is vīrya-pāramitā fully consummated.

3.16

Fifth, dhyāna-pāramitā. Dhyāna is in Qin language "cultivation through reflection" (cintā-bhāvanā). All gathering of the mind, binding of mindfulness, and learning of the various samādhis are called cultivation through reflection. There are two kinds of dhyāna: first, worldly dhyāna; second, supramundane dhyāna. Worldly dhyāna refers to the fundamental four dhyānas, the four immeasurables, and the four formless attainments; these are the dhyānas practiced by ordinary people. Supramundane dhyāna also has two kinds: first, supramundane dhyāna; second, supreme supramundane dhyāna. Supramundane dhyāna refers to the six marvelous gates, the sixteen superior stages, transparent contemplation, the nine notions, the eight recollections, the ten notions, the eight liberations, the eight bases of mastery, the dhyāna of refining through the ten kṛtsnāyatanas, the summit dhyāna of the knowledge of vows through the fourteen transformations, the non-contention samādhi, the three samādhis, the lion's play and step-over samādhis, up to the three clarities and the six superknowledges; such dhyānas are all supramundane dhyāna, and are also called dhyāna shared with the two vehicles. Second, supreme supramundane dhyāna refers to the nine great dhyānas such as self-nature, the one hundred and eight samādhis such as Śūraṅgama, and the one hundred and twenty samādhis such as the Buddhas' unmoving [samādhi]; all are supreme supramundane dhyāna. It is also called unshared dhyāna, not shared with ordinary people or the two vehicles. When a bodhisattva cultivates such dhyānas with an upright, straightforward, and pure mind, it is called dhyāna. As for pāramitā, the translated name is as before. If a bodhisattva can fully cultivate five kinds of mental states within the various dhyānas, at that time meditative absorption is called pāramitā. What are the five? First, knowing the true characteristic of dhyāna, being neither scattered nor tasting [attachment], yet able universally to cultivate all dhyānas. The remaining four mental states are categorized as distinguished within dāna. If a bodhisattva can thus fully cultivate these five mental states within the attained dhyānas, then in whatever dhyāna they enter, speaking of the fruit within the cause, they all possess the three meanings. Therefore, the meditative absorptions cultivated by a bodhisattva are all called practicing dhyāna-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is dhyāna-pāramitā fully consummated.

3.17

Sixth, the prajñāpāramitā. 'Prajñā' in the language of the Qin is 'wisdom' (zhìhuì). Illuminating and discerning that all dharmas are ungraspable, yet capable of thoroughly penetrating everything without hindrance, is called 'wisdom'. Wisdom has three kinds: first, the wisdom of śrāvakas; second, the wisdom of pratyekabuddhas; third, the wisdom of buddhas. First, seeking the wisdom of śrāvakas has three kinds: of the trainee (śaikṣa), of the beyond-training (aśaikṣa), and of neither-trainee nor beyond-training. The wisdom of neither-trainee nor beyond-training includes the stage of dry wisdom, the contemplation of impurity, ānāpāna[smṛti], the four bases of mindfulness bound to the desire realm, the heat stage, the peak stage, the patience stage, and the worldly supreme dharma stage, and so on. The wisdom of the trainee is the wisdom of the patience with the dharma of suffering, up to the vajra-samādhi wisdom in the ninth uninterrupted [path] of the arhat. The wisdom of the beyond-training is the arhat's ninth liberation cognition. From this point onward, all cognitions beyond training—such as the cognition of exhaustion and the cognition of non-arising—are the wisdom of the śrāvaka. Seeking the wisdom of the pratyekabuddha path is also like this; however, because this person's untainted wholesome roots are fully ripened, even though born in an age without a buddha, without hearing it from another, they awaken spontaneously, attain meditative absorption, and exhaust the taints of the three realms. The meritorious qualities they attain, such as the three knowledges and six superknowledges, slightly surpass those of the śrāvaka; this is the wisdom of the pratyekabuddha. Furthermore, because of contemplating the twelve links of dependent origination, their wisdom is profound and sharp, and able to diminish and eradicate latent habit-energies, surpassing the śrāvaka's severing of fetters through the gate of contemplating the four noble truths; this is the difference. As for the wisdom of seeking the buddha path, from their initial arousal of the aspiration onwards, the bodhisattva practices the six pāramitās, shatters the hordes of Māra and all afflictions, attains the all-knowledge, completes the buddha path, and ultimately enters nirvāṇa without remainder. In accordance with the power of their fundamental vows, all the wisdom intermediate to these, fully knowing all universal aspects and particular aspects, is the buddha's wisdom. When a bodhisattva cultivates these three kinds of wisdom with a straightforward and pure mind, it is therefore called 'prajñā'. 'Pāramitā' is translated as explained before. If, within whatever wisdom they cultivate, a bodhisattva is able to fulfill the five kinds of mind, then at that time prajñā is called a 'pāramitā'. What are the five? First, the bodhisattva understands the real mark of wisdom as neither object nor subject, with the mind having nothing to grasp, yet is able to universally study the wisdom of the three vehicles and all worldly views and notions. The other four minds are categorized as explained in [the section on] dāna. If within the wisdom cultivated a bodhisattva is able to possess these five minds in this way, then in accordance with the wisdom attained, speaking of the fruition within the cause, all three meanings are possessed. For this reason, the wisdom cultivated by a bodhisattva is all called 'practicing the prajñāpāramitā'. Only when arriving at the fruit of buddhahood of unexcelled awakening is the prajñāpāramitā fully and completely accomplished.

3.18

Introductory Gate to the Four Reliances, Number Forty-Three

3.19

First, rely on the Dharma, do not rely on the person; second, rely on sūtras of definitive meaning, do not rely on sūtras of provisional meaning; third, rely on the meaning, do not rely on the letter; fourth, rely on wisdom, do not rely on consciousness.

3.20

The reason the four reliances are explained next after the six pāramitās is that the bodhisattva, having wished to learn the correct practice of the six pāramitās, finds that practice does not stand alone; it must have that upon which it relies in order to achieve completion. If the reliance is correct, one then possesses correct practice and is able to reach bodhi; if the reliance is corrupt, one then falls into corrupt paths. Therefore, after the six pāramitās, the four reliances are clarified. The reason these four are collectively called 'reliances' (yī) is that they are bases of reliance. Relying upon these four dharmas can accomplish the cause of the myriad practices of the pāramitās and fulfill the buddha-fruit of bodhi; hence they are called 'reliances'.

3.21

First, rely on the Dharma, do not rely on the person. 'Relying on the Dharma' means that the real mark and all wholesome dharmas that accord with the real mark are collectively called 'Dharma', and also called the 'Dharmakāya'. If one relies on the real-mark Dharmakāya to cultivate the myriad practices and merits of the pāramitās, all will be fully perfected and completely pure, and able to reach bodhi; hence it is said: 'rely on the Dharma'. 'Do not rely on the person' means that a person is a body constructed by assembling the five skandhas, having merely the nominal designations of physical marks and signs. If one relies on a body of marks and signs to cultivate the myriad practices and merits of the pāramitās, one then falls into inversion and will never see the true Dharmakāya; hence it is said: 'do not rely on the person'. Why is this? As the Nirvāṇa [Sūtra] says: 'The demon king Pāpīyān can even assume the form of a buddha', how much more can he assume the form of a person of the four reliances? Therefore, even if someone is an ordinary person, if their spoken teaching and conduct accord with the real mark, they should be relied upon and trusted; even if someone manifests the bodily marks and signs of a buddha, if their spoken teaching and conduct deviate from the Dharma of the real mark, they should not be relied upon, much less any other person.

3.22

Second, rely on sūtras of definitive meaning, do not rely on sūtras of provisional meaning. 'Relying on sūtras of definitive meaning' means that across the twelve divisions of Mahāyāna and Vaipulya sūtras, all clarify the middle way, the buddha-nature, and the principle of suchness of the real mark. If one relies on this teaching to cultivate the myriad practices and merits of the pāramitās, one's mind will accord with the middle way and be able to see the principle of the buddha-nature and tathāgatagarbha; hence it is said: 'rely on sūtras of definitive meaning'. 'Do not rely on sūtras of provisional meaning' means that among the nine divisions that śrāvakas ought to practice, they do not cultivate the principle of the middle way, the buddha-nature, and the tathāgatagarbha. If one relies on this teaching to cultivate the myriad practices and merits of the pāramitās, one then follows the two extremes and does not see the principle of the buddha-nature and tathāgatagarbha; hence it is said: 'do not rely on sūtras of provisional meaning'.

3.23

Third, rely on the meaning, do not rely on the letter. 'Relying on the meaning' means that 'meaning' is the ultimate truth of the middle way. If one relies on the ultimate truth of the middle way to cultivate the myriad practices and merits of the pāramitās, then the path of speech is cut off and the locus of mental activity is extinguished; all inversions are shattered, mind-moment after mind-moment is tranquil and extinguished, and one naturally flows into immeasurable samādhis; hence it is said: 'rely on the meaning'. 'Do not rely on the letter' means that 'letter' refers to worldly speech; written characters, passages, and phrases are deceptive and without reality; even the true-truth nirvāṇa seen by the two vehicles still involves letters, which is why the Lotus Sūtra uses the simile of the conjured city. If one relies on such letters and speech to cultivate the myriad practices and merits of the pāramitās, one will increase disputes, conceptual thoughts, and afflictions, or fall into the stage of the two vehicles and fail to reach the great parinirvāṇa of the Mahāyāna; hence it is said: 'do not rely on the letter'.

3.24

Fourth, rely on wisdom, do not rely on consciousness. 'Relying on wisdom' means that the mind of illumination and discernment is called 'wisdom'. If, with a mind of right contemplation and wisdom that is unattached, one cultivates the myriad practices and merits of the pāramitās, one will be able to shatter and scatter the five-abode afflictions and the karmic deeds of boundless saṃsāra, and inevitably obtain the permanence, bliss, self, and purity of Mahāyāna nirvāṇa; hence it is said: 'rely on wisdom'. 'Do not rely on consciousness' means that the mind of conceptual fabrication is called 'consciousness'. If one relies on false consciousness to cultivate the myriad practices and merits of the pāramitās, one will amass the five-abode afflictions and the karmic deeds of saṃsāra in the two extremes, and because of this wander endlessly in transmigration with manifold sufferings unceasing; hence it is said: 'do not rely on consciousness'.

3.25

Introductory Gate to the Nine Great Dhyānas, Number Forty-Four

3.26

First, intrinsic-nature dhyāna; second, all dhyāna; third, difficult dhyāna; fourth, all-gates dhyāna; fifth, good-person dhyāna; sixth, all-practices dhyāna; seventh, affliction-dispelling dhyāna; eighth, this-world-and-other-world dhyāna; ninth, clear-pure-purity dhyāna.

3.27

The reason the nine kinds of dhyāna are explained next after the four reliances is that once a bodhisattva has obtained the correct basis of reliance, they are able to advance in cultivating profound and vast great practices. When speaking of the profound and vast internal practices, none surpasses meditative absorption; hence the Dà zhìdù lùn states: 'Dhyāna is the greatest, like a king.' Mentioning dhyāna subsumes everything; that is to say, when bodhisattvas attain the path, arise to turn the wheel of the Dharma, and enter nirvāṇa, all their supreme and wondrous meritorious qualities are entirely contained within dhyāna. Now, clarifying distinctive contemplation: the bodhisattva's attainment of the path, arising to turn the wheel of the Dharma, and entering nirvāṇa with supreme and wondrous meritorious qualities—all methods of mental cultivation are contained within the nine kinds of dhyāna; hence they are explained next after the four reliances. Although the intent of these nine kinds of dhyāna is found in the Yingluo jing, their names are not listed and explained there. It is in Bodhisattva Maitreya's composition, the Dichi, where the six pāramitās are clarified, that the characteristics of the nine kinds are delineated; they are all unshared dhyānas of the bodhisattva, from intrinsic-nature dhyāna up to pure [purity], not shared with the practitioners of the two vehicles. Now, in order to clarify the bodhisattva's unshared sequence, their profound and vast internal practices, and the methods of mental cultivation, among the six pāramitās these nine great dhyānas are specifically singled out. The reason these nine are collectively called 'dhyāna' is that the translation and explanation of the name are the same as before; thus, the name is identical, but the characteristics of the dharmas differ.

3.28

First, intrinsic-nature dhyāna. What is called 'intrinsic-nature dhyāna'? Prior to the hearing and thinking [stages] of the Bodhisattva Piṭaka, when practicing worldly and supramundane wholesome deeds, with a focused mind dwelling securely in either the śamatha aspect or the vipaśyanā aspect, or in both of the same kind, or in both aspects together—this is intrinsic-nature dhyāna.

3.29

Second, all dhyāna. What is called the bodhisattva's 'all dhyāna'? In brief, there are two kinds: first, worldly; second, supramundane. Furthermore, according to what is appropriate, each has three kinds: first, dhyāna of dwelling happily in the present dharma; second, dhyāna that generates the merits of samādhi; third, dhyāna that benefits sentient beings. When a bodhisattva's meditative absorption is free from all conceptual thoughts, body and mind are stilled, in supreme tranquillity; the mind's self-elevation ceases, and attachment to taste and all notions are cast off—this is called 'dhyāna of dwelling happily in the present dharma'. When a bodhisattva's meditative absorption gives rise to manifold inconceivable, immeasurable, and boundless samādhis subsumed under the lineage of the ten powers—samādhis whose very names are unknown to any śrāvaka or pratyekabuddha, much less how to arouse them—as well as the supreme and wondrous meritorious qualities they generate, such as the two vehicles' liberations, bases of mastery (abhibhvāyatana), all unhindered analytical knowledges, and knowledge of non-contentious aspiration, this is called 'dhyāna that generates the merits of samādhi'. As for 'dhyāna that benefits sentient beings', the eleven kinds are as explained before: a bodhisattva relies on giving, on the tasks of sentient beings, benefiting them with meaning, and working together with them all; to eliminate manifold sufferings, knowing what ought to be said; knowing kindness and repaying kindness; protecting them against terrors; resolving their various disasters and sorrows; providing what is needed when necessities of living are lacking; gathering and sheltering the assembly in accordance with the Dharma, skillfully accommodating them; feeling joy and praising upon seeing real merit; subduing them with an impartial mind, terrifying them with supernatural powers, or causing them to rejoice. This is called a brief explanation of all dhyāna, without remainder and unexcelled.

3.30

Third, difficult dhyāna. What is the bodhisattva's 'difficult dhyāna'? In brief, there are three kinds: a bodhisattva has long practiced supreme and wondrous meditative absorption, and their mind has attained mastery in all samādhis; pitying sentient beings and wishing to bring them to maturity, they relinquish the bliss of the supreme dhyāna and take birth in the desire realm—this is called the bodhisattva's first difficult dhyāna. Relying on dhyāna, the bodhisattva generates immeasurable, innumerable, inconceivable, profound samādhis, surpassing all śrāvakas and pratyekabuddhas—this is called the second difficult dhyāna. Relying on dhyāna, the bodhisattva attains unexcelled awakening—this is called the third difficult dhyāna.

3.31

Fourth, all-gates dhyāna. What is the bodhisattva's 'all-gates dhyāna'? In brief, there are four kinds: first, dhyāna accompanied by vitarka and vicāra; second, dhyāna accompanied by joy; third, dhyāna accompanied by bliss; fourth, dhyāna accompanied by equanimity.

3.32

Fifth, good-person dhyāna. What is the bodhisattva's 'good-person dhyāna'? In brief, there are five kinds: first, non-attachment to taste; second, accompanied by a loving-kindness mind; third, accompanied by a compassion mind; fourth, accompanied by a sympathetic joy mind; fifth, accompanied by an equanimity mind.

3.33

Sixth, all-practices dhyāna. What is the bodhisattva's 'all-practices dhyāna'? It refers to six kinds and seven kinds, stated in brief as thirteen kinds: wholesome dhyāna, indeterminate transformational dhyāna, the śamatha aspect, the vipaśyanā aspect, benefit for self and others, right-mindfulness dhyāna, dhyāna generating the meritorious qualities of supernormal powers, objectifying names, objectifying meanings, objectifying the signs of śamatha, objectifying the signs of elevation, objectifying the signs of equanimity, and dhyāna of dwelling happily in the present dharma of the ultimate truth—these thirteen kinds are the bodhisattva's all-practices dhyāna.

3.34

Seventh: the dhyāna that eliminates afflictions. What is the bodhisattva's dhyāna that eliminates afflictions? In brief, there are eight kinds: first, the bodhisattva enters samādhi and removes pains and sufferings, poisons and harms, frost and hail, and demons of fever—this is called the dhyāna on which incantations rely; second, the bodhisattva enters samādhi and is able to remove the manifold illnesses arising from the four great elements—this is called the dhyāna that removes illness; third, the bodhisattva enters samādhi and brings forth sweet rain, being able to dispel disasters and droughts and relieve famines—this is called the cloud-and-rain dhyāna; fourth, the bodhisattva enters samādhi and rescues from frightful perils, all terrors of water and land, humans and non-humans—this is called the dhyāna of universal crossing; fifth, the bodhisattva enters samādhi and is able to benefit sentient beings in the wilderness suffering from hunger and thirst with food and drink—this is called the dhyāna of benefiting; sixth, the bodhisattva enters samādhi and is able to subdue sentient beings through material wealth—this is called the dhyāna of subduing; seventh, the bodhisattva enters samādhi and, for those who are confused and intoxicated, lost in the ten directions, awakens them equally—this is called the dhyāna of awakening; eighth, the bodhisattva enters samādhi and brings to completion whatever sentient beings undertake—this is called the dhyāna of equal accomplishment.

3.35

Eighth: the dhyāna [producing] happiness in this world and the next. In brief, there are nine kinds: first, the dhyāna of subduing sentient beings through manifestations of supernormal power; second, the dhyāna of subduing sentient beings through expounding according with [their capacities]; third, the dhyāna of subduing sentient beings through manifestations of admonition; fourth, the dhyāna of displaying the evil destinies for the sake of evil sentient beings; fifth, the dhyāna of benefiting sentient beings who lack eloquence with eloquence; sixth, the dhyāna of benefiting sentient beings who lack mindfulness with mindfulness; seventh, the dhyāna of composing unperverted treatises, exquisitely praising the mātṛkās, in order to make the true Dharma abide long in the world; eighth, the dhyāna of benefiting and embracing sentient beings through worldly arts and technical meanings—namely, writing, mathematics, calculation, and expedient means for livelihood—these various implements; ninth, the dhyāna of temporarily suspending the evil destinies and emitting radiance.

3.36

Ninth: the pure and pristine dhyāna. What is the bodhisattva's pure and pristine dhyāna? In brief, there are ten kinds: first, the worldly pure and pristine dhyāna that is untasted and undefiled; second, the supramundane pure and pristine dhyāna; third, the expedient pure and pristine dhyāna; fourth, the pure and pristine dhyāna of attaining the root; fifth, the pure and pristine dhyāna of attaining the superior progress upon the root; sixth, the pure and pristine dhyāna of the power to abide and emerge; seventh, the pure and pristine dhyāna of the power to relinquish and re-enter; eighth, the pure and pristine dhyāna of the power exercised by superknowledges; ninth, the pure and pristine dhyāna that departs from all views; tenth, the pure and pristine dhyāna of severing afflictive and cognitive obscurations. Through such immeasurable dhyānas, the bodhisattva attains the fruit of great awakening; relying upon these, the bodhisattva attains anuttarā-samyak-saṃbodhi, having already attained it or to attain it in the future.

3.37

The nine kinds of dhyāna clarified herein, from beginning to end, are all drawn from what was spoken by the Bodhisattva Maitreya in the Dichi [lun], without a single personal statement. Readers should contemplate this themselves and grasp its meaning.

3.38

The Introductory Gate to the Eighteen Modes of Emptiness, Number Forty-Five

3.39

1. internal emptiness, 2. external emptiness, 3. internal-and-external emptiness, 4. emptiness of emptiness, 5. great emptiness, 6. ultimate emptiness, 7. conditioned emptiness, 8. unconditioned emptiness, 9. absolute emptiness, 10. beginningless emptiness, 11. dispersed emptiness, 12. nature-emptiness, 13. specific-characteristic emptiness, 14. emptiness of all dharmas, 15. unapprehendable emptiness, 16. non-existent-dharma emptiness, 17. existent-dharma emptiness, 18. non-existent-and-existent-dharma emptiness.

3.40

Explaining the eighteen modes of emptiness next after the nine kinds of dhyāna is because the former nine kinds serve precisely to illustrate further the stages of the profound and vast pāramitā of dhyāna; now the eighteen modes of emptiness sequentially accomplish the prajñāpāramitā, the wondrous excellence of wisdom illuminating and understanding without apprehension and without attachment, hence they are clarified next. In these eighteen, what is generally called 'emptiness' means 'non-existence.' Because these eighteen kinds of existence are non-existent, it is called 'emptiness.' If a bodhisattva, beginning from the initial practice of self-nature dhyāna through to the pure and pristine dhyāna, although having the functions of great merit, superknowledges, and wisdom, yet dhyāna-concentration is a teaching of portals, gradations, and stages; if one does not skillfully illuminate and disperse them with the wisdom of the eighteen modes of emptiness, one might, within the various dhyānas and samādhis realized, become stuck in any one among the eighteen existent dharmas, and then would not attain unhindered liberation and unrestrained autonomy. Therefore, one must cultivate the eighteen modes of emptiness, illuminating and understanding without abiding and without attachment. When sūtras and treatises explain emptiness, their expansion, contraction, names, and numbers differ: sometimes for brevity, the eighteen modes of emptiness are combined into only fourteen, or into eleven, or into seven, down to three, two, or one; sometimes for breadth, the eighteen modes of emptiness are expanded into twenty, twenty-five, down to immeasurable modes of emptiness. Here, using the eighteen modes of emptiness in a middle manner to dispel all forms of existence completely, with none remaining, all pāramitās, dhyāna-concentrations, samādhis, and ten thousand practices are entirely purified.

3.41

First: internal emptiness. Internal emptiness means that internal dharmas are empty. Internal dharmas are the so-called six internal āyatanas: eye, ear, nose, tongue, body, and mind. The eye is empty of self and of what belongs to self. The non-existence of eye, ear, nose, tongue, body, and mind is also like this; this is internal emptiness.

3.42

Second: external emptiness. External emptiness means that external dharmas are empty. External dharmas are the so-called six external āyatanas: form, sound, odor, taste, touch, and mental objects. Form is empty of self and of what belongs to self. The non-existence of form, sound, odor, taste, touch, and mental objects is also like this; this is external emptiness.

3.43

Third: internal-and-external emptiness. Internal-and-external emptiness means that internal and external dharmas are empty. Internal and external dharmas are the so-called twelve internal and external āyatanas. Within the twelve āyatanas there is no self and no what belongs to self. The non-existence of internal and external dharmas—this is internal-and-external emptiness.

3.44

Fourth: emptiness of emptiness. Emptiness of emptiness means using emptiness to dismantle internal and external emptiness. The dismantling of internal and external emptiness is these three emptinesses, therefore it is called emptiness of emptiness. Thus the Vimalakīrti-sūtra says: 'Having attained this Dharma, there is no other illness, only the illness of emptiness.' The illness of emptiness is also empty, hence it is called emptiness of emptiness.

3.45

Fifth: great emptiness. Great emptiness means that the characteristics of the ten directions are empty, hence it is called great emptiness. Why is this? The eastern direction is called great because it is boundless, is called great because it is present in all places, and is called great because it pervades all forms; since such great directions can be dismantled, it is called great emptiness. This is also the case for south, west, north, the four intermediate directions, above, and below.

3.46

Sixth: ultimate emptiness. Ultimate emptiness: that which is foremost among all dharmas is named nirvāṇa; within nirvāṇa there is also no characteristic of nirvāṇa. The emptiness of nirvāṇa is itself ultimate emptiness.

3.47

Seventh: conditioned emptiness. Conditioned emptiness: conditioned dharmas are called that which is born of the conjunction of causes and conditions, namely the five skandhas, twelve āyatanas, eighteen dhātus, and so forth. Now conditioned dharmas are empty due to two causes and conditions: first, because a self, what belongs to self, and permanent, unchanging characteristics are unapprehendable, they are empty; second, as for conditioned dharmas, the characteristics of conditioned dharmas are empty, being unproduced, unceasing, and non-existent; this is conditioned emptiness.

3.48

Eighth: unconditioned emptiness. Unconditioned emptiness: unconditioned dharmas are named devoid of causes and conditions, permanently unproduced and unceasing like space. Now, in dependence on the conditioned, the unconditioned is spoken of. If conditioned dharmas are unapprehendable, there is no unconditioned to be attached to; thus it is itself unconditioned emptiness.

3.49

Ninth: absolute emptiness. Absolute emptiness: using the previous eight emptinesses to dismantle all dharmas to their absolute exhaustiveness and purity is named 'absolute.' If there are no dharmas, there is also no absolute to be attached to, hence it is called absolute emptiness. Another explanation is: 'absolute' is named 'final'; contemplating that this final dharma is also unapprehendable, one does not grasp at having an ultimate dharma; this is called absolute emptiness. Thus the Lotus Sūtra says: 'Down to ultimate nirvāṇa, constantly possessing the characteristic of quiescence, it ultimately returns to emptiness.'

3.50

Tenth: beginningless emptiness. Beginningless emptiness: all worlds, whether sentient beings or dharmas, have no beginning. As the Buddha told the monks: 'Sentient beings are bound by beginningless ignorance and veiled by craving, traversing birth and death; no beginning can be apprehended.' One can dismantle this beginninglessness and have no clinging within the beginningless; therefore it is called beginningless emptiness.

3.51

Eleventh: dispersed emptiness. Dispersed emptiness: because the five skandhas unite, a person exists; if one analyzes them individually with wisdom, breaking and dispersing the person and the five skandhas, the dispersed dharmas are all empty and non-existent. As the Buddha told Rādha: 'Break, disperse, and extinguish this form, causing it to be non-existent.' The remaining skandhas are also like this; this is called dispersed emptiness.

3.52

Twelfth: nature-emptiness. Nature-emptiness: 'nature' means existing of itself, not depending on causes and conditions. If it depends on causes and conditions, it is a constructed dharma and is not named 'nature.' Now within all dharmas there is no nature. Why is this? All conditioned dharmas are born from causes and conditions; being born from causes and conditions, they are constructed dharmas. If not from the conjunction of causes and conditions, they are non-existent dharmas. In this way, the nature of all dharmas is unapprehendable, therefore it is called nature-emptiness.

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法界次第初門 — Classical Chinese