四教義 4
English (machine translation) 4
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- English
4.1
Composed by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai
4.2
Major Section Four: Distinguishing the meaning of Vimalakīrti according to the stages of the four teachings, which comprises six points: first, explaining the meaning of Vimalakīrti according to the stages of the Tripiṭaka teaching; second, explaining the meaning of Vimalakīrti according to the stages of the shared teaching; third, explaining the meaning of Vimalakīrti according to the stages of the distinctive teaching; fourth, explaining the meaning of Vimalakīrti according to the stages of the perfect teaching; fifth, summarizing and establishing them according to the five flavors; sixth, explaining the greater or lesser number of stages distinguished according to the sūtras and treatises.
4.3
First, explaining the meaning of "Vimalakīrti" (the Pure One of Undefiled Renown) in terms of the stages of the Tripiṭaka teaching: Investigating the Buddha's Tripiṭaka, one finds that although there are many kinds of approaches responding to conditions, when tracing its essential points, they do not go beyond four gates for entering the Way. As for these four gates: the first is the gate of existence, the second is the gate of emptiness, the third is the gate of both existence and emptiness, and the fourth is the gate of neither existence nor emptiness. However, each of the four teachings explains four gates. Although one can enter the Way through all of them, in establishing principles according to a teaching, one must follow what is most convenient. If it is the four gates of the Tripiṭaka teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of existence; with the four gates of the shared teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of emptiness; with the four gates of the distinctive teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of both existence and emptiness; and with the four gates of the perfect teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of neither existence nor emptiness. Now, in clarifying entering the Way through the four gates of the Tripiṭaka teaching, we specifically use the Abhidharma's gate of existence to determine the stages. If we discuss adapting to faculties to transform beings and preaching the four gates in response to conditions, how could one use only one exclusively? In clarifying principles according to convenience, matters must be like this. The meaning of the four gates will be briefly explained below in determining the essence. Now, explaining the gradations of stages for entering the Way in terms of the gate of existence of the Tripiṭaka teaching is precisely what was set forth by the masters of the Abhidharma treatises. Explaining the stages and the meaning of "Vimalakīrti" in terms of this gate of existence comprises three points: first, briefly opening the three vehicles; second, explaining the differences among the stages of the three vehicles in the Tripiṭaka teaching; and third, explaining the meaning of "Vimalakīrti." First, regarding briefly opening the three vehicles: With respect to the principle of arising upon arising, which is ineffable and not three, the Buddha used the four siddhāntas to open the teaching gates of the three vehicles in terms of suffering, origination, cessation, and the path, responding to the capacities and conditions of the three kinds of practitioners so that they might equally attain the nirvāṇa of the truth of cessation. Thus the Lotus Sūtra says: "For those seeking to be śrāvakas, he preached the Dharma corresponding to the four truths, crossing beyond birth, old age, sickness, and death to ultimate nirvāṇa; for those seeking to be pratyekabuddhas, he preached the Dharma corresponding to the twelve links of dependent origination; for those seeking to be bodhisattvas, he preached the Dharma corresponding to the six pāramitās, causing them to attain sambodhi and accomplish all-aspect knowledge." In the teaching gate of the lesser vehicle of the śrāvakas, the truth of suffering comes first; contemplating the four truths, they enter the Way, give rise to the authentic untainted [wisdom], completely sever the primary defilements, realize the stage of arhat, possess the three clarities and the eight liberations, yet lacking compassion they cannot save beings, and they enter nirvāṇa in their present bodies. Thus the Dà zhìdù lùn says: "Like a roe deer in a hunting trap, frightened and leaping out, not looking back at the herd at all." Now we do not judge Vimalakīrti's stage in terms of this. In the teaching gate of the middling vehicle of the pratyekabuddhas, the truth of origination comes first; contemplating the twelve links of dependent origination, they give rise to the authentic untainted [wisdom], completely sever the fetters of the three realms, erode and eliminate habitual propensities, and possess the three clarities and the eight liberations. Although they have minor compassion, they cannot save beings, and they likewise enter nirvāṇa in a single lifetime. Thus the Dà zhìdù lùn says: "Like a deer in a hunting trap, leaping out on its own in fear; although it glances back at the herd, in its terror it does not stop and wait." Now we likewise do not judge Vimalakīrti's stage in terms of this. In the Great Vehicle of the bodhisattvas, their compassionate, vast vows do not abandon sentient beings, and their minds for beings are grand. Their teaching gate takes the truth of the path as the first; practicing the six perfections, they transform all sentient beings so that they leave the three realms together until reaching the fruit of buddhahood, entering nirvāṇa only when their work of benefiting [beings] is complete. Thus the Dà zhìdù lùn says: "Like a great fragrant elephant in a hunting trap: though struck by swords and arrows, it shields and waits for the herd so that they come out together." This is the stage of a great being who cherishes beings; therefore we must judge Vimalakīrti's stage in terms of this. Question: This expounds the inconceivable Great Vehicle teaching of the campaka flower; why is it necessary to speak of the dung-removal vessel of the lesser vehicle? Answer: Now, wishing to clarify the distant causes of the lesser vehicle teachings, explaining the dung-removal vessel is not without purpose; we now briefly present ten points: First, for the purpose of application: as when the great being Vimalakīrti preached the dharmas of impermanence, impurity, suffering, and emptiness for the various kings and elders. Second, for the purpose of refutation: as when refuting the ten great disciples and the five hundred arhats; one must first have an anvil before one can use a hammer. Third, for the purpose of gathering in: as explained within the room, speaking of the body having suffering yet not joyfully seeking nirvāṇa; and further stating: "Nor may one contradict the śrāvakas and pratyekabuddhas." Fourth, for the purpose of reconciliation: as explained in the "Broad Vehicle Chapter" and the "Reconciling the Purport Chapter" of the Dàpǐn jīng. Fifth, for the purpose of revealing the secret: The Lotus Sūtra says: "[It] definitively resolves the Dharma of the śrāvakas" and "This is the king among all sūtras." The Nirvāṇa Sūtra says: "In order to open the wisdom-eye for the śrāvakas." Sixth, because in the latter age, people who study the sūtras, treatises, and contemplative practices of the lesser vehicle do not yet thoroughly penetrate them, and if they are refuted by outsiders, those of heterodox views, or those with internal heterodox views, they immediately retreat and sink. Seventh, to refute those in the latter age who errantly expound the teachings of the lesser vehicle and the Great Vehicle, disrupting and confusing the Buddha's correct teachings of the half-word and the full-word. Why is this? For instance, some say: "In the Abhidharma one attains the Way through seeing existence, while in the Tattvasiddhi one enters the Way through seeing emptiness." The Way is neither existence nor non-existence; how can one say that through seeing existence or seeing emptiness one attains the Way? If so, the two treatises' expositions of the Buddha's lesser vehicle teaching gates of existence and emptiness would become useless. Why then does the Mūlamadhyamakakārikā say: "Desiring to hear the śrāvakas entering the paramārtha"? This would obscure the Buddha's teaching of the four witherings. Eighth, to refute those in the latter age who, in seated meditation, internally realize a vacant emptiness and their understanding and wisdom unfolds, yet they either resemble the Nirgranthas in breaking the precepts, committing evils, eating dung, and going naked, calling it the Great Vehicle; or they maintain the precepts and practice seated meditation like Udraka Rāmaputra, merely cultivating pure conduct in vain. Ninth, to enable the doctrinal scholars of our single tradition to discern well the reckless theories of internal and external [paths], and to clearly recognize the Great Sage's teaching gates of withering and blooming. Tenth, to enable the meditation practitioners of our single tradition to discern and recognize all internal and external heterodox errors, to master the contemplations of both the lesser vehicle and Great Vehicle, to grasp and discard so as to attain what is true, and correctly enter the Buddha Way.
4.4
Second, explaining the differences among the stages of the three vehicles in the Tripiṭaka teaching comprises three points: first, explaining the stages of the śrāvaka vehicle; second, explaining the stages of the pratyekabuddha vehicle; third, explaining the stages of the bodhisattva vehicle. First, in explaining the stages of the śrāvaka vehicle in the Tripiṭaka teaching: although the Tripiṭaka teaching fully possesses four gates, here we specifically explain according to the Abhidharma gate of existence, and next below we will separately and briefly explain the gate of emptiness to distinguish the stages. Explaining the stages according to the gate of existence comprises two points: first, explaining the seven stages of the worthy; second, explaining the seven stages of the noble. First, in explaining the seven stages of the worthy, they are: 1. the contemplation of the fivefold mind-stilling; 2. the four applications of mindfulness considered separately; 3. the four applications of mindfulness considered collectively; 4. the dharma of heat; 5. the dharma of the summit; 6. the dharma of patience; 7. the dharma of the highest worldly phenomena. These are the seven stages of the worthy. Speaking generally of "worthy" (bhadra): being adjacent to the noble is called "worthy." These seven stages are all neither in training nor beyond training; with conventional cognition and semblance understanding, they are able to subdue the delusions of view, and by relying on this semblance understanding they are able to give rise to the true insight of the patience regarding suffering. Therefore it is said: "Being adjacent to the noble is called 'worthy.'" In our present interpretation, "worthy" means "straightforwardly wholesome." All the hosts of the heavenly Māras and all ordinary beings cultivate wholesome [deeds] with a mind of craving and attachment, and all non-Buddhists cultivate wholesome [deeds] with a mind of wrong views. Although these people cultivate wholesome [deeds], being deceitful, wrong, and crooked, it is not called straightforward. Now, the seven kinds of practitioners among the Buddha's disciples all clearly discern the principle of the four truths of arising and ceasing, know that discourse on craving and discourse on views are both crooked and deviant, subdue these crooked minds of craving and views, and cultivate all wholesome dharmas with correct faith and a straightforward mind; therefore it is called "straightforwardly wholesome." Furthermore, what is elucidated by all discourse on craving entails the principle of arising and ceasing, which the hosts of the heavenly Māras and ordinary beings cannot see; therefore they transmigrate in birth and death as if in a turning wheel. Moreover, what is elucidated by all discourse on views entails the principle of the four truths of arising and ceasing, which none of the six non-Buddhist masters can see; therefore they transmigrate in birth and death as if in a turning wheel. Thus the Nirvāṇa Sūtra says: "Because formerly I and you did not see the four true truths, we long transmigrated in the great ocean of suffering of birth and death." Now the seven kinds of practitioners in the Buddha-Dharma give rise to understanding from hearing, and with their understanding they clearly discern these two kinds of the four truths of arising and ceasing, and thereby attain upright faith. Using this straightforward mind to cultivate all wholesome dharmas is straightforward wholesomeness, so they are generally termed "worthy." Question: What is called the principle of the four truths of arising and ceasing pertaining to craving? Answer: A practitioner's single-lifetime karmic retribution is the fruit pertaining to craving; fully possessing the three sufferings, it is called suffering. The principle of suffering is true and not false, so it is called a truth. If one is ignorant and unenlightened regarding this fruit of suffering, craves and clings to this fruit, and gives rise to various evil karmas, one can attract and amass the retributions of severe suffering in the three wretched paths; again, if one craves and clings to this fruit and gives rise to various wholesome karmas, one can attract and amass the retributions of birth and death as asuras, humans, and devas. These two types of defilement and karma can attract the suffering retributions of birth and death across the six destinies and the twenty-five states of existence, which is collectively called origin. The principle of origin is true and not false, so it is called a truth. If one can contemplate this body of retribution and cultivate morality, concentration, wisdom, the four applications of mindfulness, and the thirty-seven aids to awakening, leading through to nirvāṇa, this is called the path. The principle of the path is true, so it is called a truth. When the afflictions pertaining to craving, wholesome and unwholesome karma, and the causes of the twenty-five states of existence in the three realms are extinguished, this is called the extinction of child-bondage; when one casts off this body of retribution and never again receives the fruits of suffering of the twenty-five states of existence in the three realms, this is called the extinction of fruit-bondage. These two kinds of extinction are called extinction. The principle of extinction is true, so it is called a truth. Question: What is called the principle of the four truths of arising and ceasing pertaining to views? Answer: Sentient beings' single-lifetime body of retribution fully possesses the three sufferings, which is called suffering. The principle of suffering is true and not false, so it is called a truth. Being confused about this body of retribution, giving rise to the two views of self and its extremes, the four views, and the sixty-two views—this is ignorance, craving, and grasping. If based on this one gives rise to evil karma, one can attract and amass the suffering retributions of the three wretched paths; again, if based on this one gives rise to wholesome karma, one can attract and amass the fruits of retribution of birth and death as asuras, humans, and devas. These two types of defilement and karma can attract and amass the suffering fruits of birth and death across the six destinies, the three realms, and the twenty-five states of existence, so it is collectively called origin. The principle of origin is true and not false, so it is called a truth. If one can contemplate these five aggregates contaminated by views and whether wholesome or unwholesome, and cultivate morality, concentration, wisdom, the four applications of mindfulness, and the thirty-seven aids to awakening, one can lead through to nirvāṇa, which is called the path. The principle of the path is true and not false, so it is called a truth. If the two views of self and its extremes are extinguished, all the afflictions and karmas of the eighty-eight entangling proclivities are extinguished, and one attains the fruit of srotāpanna. For those who surpass [this], when the ten entangling proclivities of contemplation in the three realms are extinguished, then the ninety-eight entangling proclivities of karma and affliction are extinguished; this means the causes of the twenty-five states of existence in the three realms are extinguished, which is called the extinction of child-bondage; casting off these karmic retributions, one will ultimately never be born into the twenty-five states of existence in the three realms, which is called the extinction of fruit-bondage. These two kinds of extinction are called extinction. The principle of extinction is true, so it is called a truth. Now we clarify that these four truths of views were what Dīrghanakha was confused about. Exegetes in later generations broadly explain the names and meanings of the four truths as true and detailed, but when examining them in depth, they do not necessarily deeply understand this intent, so they take the deviant to be correct and the correct to be deviant, the shallow to be deep and the deep to be shallow, confounding worldly and supramundane dharmas without distinction. If when listening to lectures or sitting in meditation one clearly discerns this intent, one will attain distinct, correct faith in the Buddha-Dharma, take refuge in the Three Jewels, and the mind directed toward the path will arise naturally, exclusively seeking nirvāṇa that is free from suffering, never becoming tainted by or attached to letters, words, useless disputes, greed for worldly fame and gain, retinue, or karmic retributions. Among these seven [stages of the] worthy, the [first] three are external ordinary beings, called the stage of dry wisdom; the [latter] four are internal ordinary beings, which are the stage of dharmic nature. Before external ordinary beings, people have not necessarily taken refuge with their whole heart in the Three Jewels; how could they discern the four truths of craving and views and cultivate the fivefold mind-stilling? They are all called sentient beings of the definitely wrong assembly. The stage of dry wisdom is called sentient beings of the indeterminate assembly, and the stage of dharmic nature is called sentient beings of the definitely correct assembly. First, in explaining the fivefold contemplation of mind-stilling of the initial worthy stage, they are: 1. the contemplation of ānāpāna; 2. the contemplation of impurity; 3. the contemplation of the mind of loving-kindness; 4. the contemplation of causes and conditions; 5. the contemplation of the skillful means of the realms. These five are collectively called "mind-stilling" because "stilling" has the meaning of stopping; they are also called the five gates of deliverance through contemplation. If someone takes refuge in the Three Jewels and receives the Buddha's precepts, they are called a disciple among the Buddha's fourfold assembly. If they hear the teaching of the four truths of arising and ceasing, and based on this give rise to the śrāvaka mind, wishing to contemplate the four truths to leave behind the suffering of birth and death and seek the bliss of nirvāṇa, yet their five kinds of affliction are scattered and unsettled like a lamp in the wind, they should cultivate the five kinds of contemplation methods. The five kinds of contemplation methods are: 1. the contemplation of counting breaths; 2. the contemplation of impurity; 3. the contemplation of the mind of loving-kindness; 4. the contemplation of causes and conditions; 5. the contemplation of the skillful means of the realms. Question: Why not follow the Masters of Enumeration (Abhidharmikas) who speak of the contemplation of impurity as primary? Answer: Here we distinguish the sequence according to the meditative gate. Because the increase of ailments differs in priority depending on the person, one should not rigidly adhere to a fixed preceding and subsequent order. Question: Are these five kinds of contemplation methods applied to five different persons, or to one person? Answer: Horizontally they are applied to five persons, and vertically to one person; for one person, depending on the severity of ailments, the application is not fixed. In using these five kinds of contemplation methods as antidotes for the five unwholesome states, there are five modes: 1. direct antidote; 2. shifting antidote; 3. non-shifting antidote; 4. combined antidote; 5. both direct, shifting, non-shifting, and combined antidote. First, as a direct antidote: if discursive thought is predominant, counting breaths serves as the antidote; second, if greed and desire are predominant, impurity serves as the antidote; third, if anger and hatred are predominant, cultivating loving-kindness serves as the antidote; fourth, if delusion is predominant, cultivating the contemplation of causes and conditions serves as the antidote; fifth, if attachment to a self is predominant, cultivating the contemplation of the skillful means of the realms serves as the antidote. If a practitioner has discursive thought in equal measure or an affliction is particularly heavy and their mind wanders without stopping, they should cultivate counting breaths; when the antidote corresponds with following the breath and contemplating the breath, the afflictions of the three kinds of discursive thought will cease, the mind will not be agitated or scattered, various dhyāna concentrations will arise, and the dharmas of concentration will sustain the concentrated mind so that entering and emerging are secure and stable; therefore it is called mind-stilling. Why is this? There are three kinds of cultivating ānāpānasmṛti concentration: 1. beginning practice; 2. accomplished practice; 3. having traversed contemplation. Counting is beginning practice; following is accomplished practice; contemplating is having traversed. Furthermore, counting, following, and contemplating are all called beginning practice; attaining the three kinds of threshold concentrations of the desire realm is called accomplished practice; generating the concentrations of the first dhyāna is called having traversed. The other four methods of mind-stilling, such as the contemplation of impurity, should also be distinguished in this way. When the mind has been stilled and harmonized, only then can one practice contemplation, just like a lamp in a sealed room; for the foundation of entering the path, nothing surpasses these five dharmas. If the mind does not become settled, or if one needs to shift antidotes or not shift antidotes, and for the arising of the merits of various concentrations, they are fully clarified in the internal skillful means of the Sequence of Dhyāna Gates. When a practitioner accomplishes any one contemplation and their mind is stilled and settled, they immediately enter the initial stage of the worthy. Question: Why is mindfulness of the Buddha samādhi not mentioned here among the five kinds? Answer: The contemplation of causes and conditions was split open to generate the skillful means of the realms in its place. The skillful means of the realms is the same as the Small Vehicle's mindfulness of the buddhas, and it also destroys the obstacle of being oppressed by objective realms. Some say: "If establishing the five gates of deliverance, there is no name of mindfulness of the Buddha. If establishing the six gates of deliverance, then mindfulness of the Buddha is explained as the deliverance that remedies obstacles of equal proportions." Question: If having one's mind stilled and settled through counting breaths, impurity, and the like constitutes the initial worthy stage, then when people of today cultivate contemplations such as counting breaths and impurity, not only does their mind settle, but they also give rise to various meditative realms; is this the initial worthy stage or not? Answer: If cultivating the first dhyāna up to the stage of neither perception nor non-perception with a mind of craving and views still does not constitute the initial worthy stage, how much less could people whose minds are not stilled and settled through counting breaths, impurity, and the like, yet who give rise to shallow dhyānas, be called worthy! Why is this? As the sūtra says: "Cultivating much merit and concentration without cultivating wisdom is called foolishness; cultivating much wisdom without cultivating merit and concentration is called madness." How could a mad or foolish person be said to be an initial worthy! Now we clarify that a worthy is fundamentally an upright and wholesome person. Question: What are the characteristics of an upright and wholesome person? Answer: This should be distinguished by four criteria: 1. If someone breaks the precepts in accordance with craving and views, this is neither upright nor wholesome, so they are not a worthy person. This is like a person with neither eyes nor feet, who cannot reach the clear, cool pool. 2. If someone maintains the precepts and concentration but gives rise to wrong views, this is wholesome but not upright, and this too is not called a worthy. This is like having feet but no eyes, who also cannot reach the clear, cool pool. 3. If someone gives rise to faith and right view but breaks the precepts and has a scattered mind, this is upright but not wholesome, and this too is not called a worthy. This is like having eyes but no feet, who also cannot reach the clear, cool pool. 4. If someone has upright faith and understanding, grasps the Buddha's teaching intent, keeps the precepts pure, cultivates ānāpāna, the contemplation of impurity, and the like, and attains the stilling and settling of the mind, this is called the stage of an upright, wholesome, initial worthy. This is like a person equipped with both eyes and feet, who enters the clear, cool pool. Question: What are the distinguishing characteristics of upright faith and understanding that grasp the Buddha's teaching intent? Answer: As the Madhyamakaśāstra says: "In the last five hundred years after the Buddha passed away, during the Semblance Dharma, the faculties of people turned dull, and they became deeply attached to dharmas, seeking fixed characteristics in the twelve links of dependent origination, the five aggregates, the twelve sense bases, the eighteen realms, and the like, not knowing the Buddha's intent, only clinging to words." What we now call not knowing the Buddha's intent is this: the Buddha knew that arising-arising is ineffable, yet because there are causes and conditions, it can also be spoken of. That the Buddha taught the gate of arising and ceasing through causal conditions to respond to circumstances and transform beings was because his intention was to make sentient beings leave behind the suffering of birth and death and attain the bliss of nirvāṇa. If one is attached to words, discriminating and disputing, one will be burned by the burning house of the three realms; this is not grasping the Buddha's intent. Now we clarify that for those who wish to know the Buddha's intent, if they clearly know the ten intents of the Tripiṭaka teaching gate, they are certain to exit the suffering of birth and death and attain the bliss of nirvāṇa. The ten intents are the ten dharmas, whose designations are fully set forth as in the previous discussion of the three contemplations. Here we explain them briefly in terms of this Tripiṭaka teaching gate: 1. Faith and understanding in the dharma of correct causes and conditions: this is knowing the ineffable, and that the explanation of causes and conditions of ignorance gives rise to all dharmas, refuting non-Buddhists who say that all dharmas arise without causes and conditions, and refuting non-Buddhists who say that all dharmas arise from deviant causes and conditions—various inverted, false, and crooked imputations. 2. Generating the truly genuine mind: being startled and awakened to the fire of impermanence burning the worlds, single-mindedly seeking nirvāṇa without thinking of worldly fame, praise, or gain, just like a roe deer in a hunting enclosure wishing to leap out. 3. Skillfully cultivating the supramundane practice of cessation and contemplation: like someone riding a horse who also knows how to use the whip. 4. Pervasively dismantling all dharmas: contemplating arising and ceasing through causes and conditions to pervasively dismantle all dharmas of craving, views, and conceptual proliferation. 5. Skillfully knowing the patent and the blocked: knowing that all dharmas of craving and views entail the principle of the path and extinction is called the patent, while their entailing suffering and origin is called the blocked. 6. Skillfully cultivating and harmonizing the thirty-seven aids: remaining unmoved amidst all craving and views while cultivating mindfulness of dharmic nature and the eightfold noble path. 7. Skillfully cultivating auxiliary practices: cultivating the five faiths to enter the twelve dhyāna gates, the nine visualizations, the eight liberations, and deeply entering shared mindfulness, object-oriented mindfulness, and other wholesome antidotal auxiliary contemplation dharmas. 8. Skillfully knowing the sequential stages: clearly discerning the stages of the seven worthies so that the mind is not confused, dismantling arrogance, and becoming a monk with shame and conscience. 9. Accomplishing patient endurance: being able to endure the two thieves of internal and external strong and soft [influences], the three obstacles, and the four māras. 10. Non-arising of dharma-attachment that conforms to the path: when giving rise to various wholesome dharmas conforming to the path of external ordinary beings and internal ordinary beings, the mind does not crave or cling to them. If practitioners seeking the śrāvaka vehicle in the final age know these ten dharmas with clear faith and understanding, do not cling to any letters or conceptual proliferations, and cultivate the fivefold mind-stilling to enter the initial worthy stage for the sake of seeking real wisdom, this is skillfully knowing the Buddha's teaching intent.
4.5
Second, explaining the stage of the four applications of mindfulness considered separately comprises seven points: first, explaining that the applications of mindfulness are an essential gateway for entering the path in the Buddha's Dharma; second, briefly explaining the names of the four applications of mindfulness; third, distinguishing the differences among the three kinds of mindfulness; fourth, explaining how they refute the three kinds of six teachers; fifth, explaining how they accomplish the three kinds of arhats; sixth, explaining the method of contemplating through mindfulness; seventh, correctly explaining the stages of mindfulness.
First, explaining that the applications of mindfulness are an essential gateway for entering the path in the Buddha's Dharma: When the Buddha was between the twin trees about to enter parinirvāṇa, Ānanda asked: "After the Buddha passes away, what should the monks rely upon to dwell? What should they rely upon to cultivate the path?" The Buddha answered Ānanda: "Whether I am in the world or after my parinirvāṇa, the monks must dwell relying on the prātimokṣa and cultivate the path relying on the applications of mindfulness." One should know that when the contemplation of the fivefold stilling of the mind is accomplished and one attains entry into the first worthy, this is reliance on the purity of śīla, called the precepts of guarding the senses. For this reason, the masters of the Abhidharma say that the concentration of the desire realm is a mind associated with the ten wholesome paths; if one relies on the access stage to develop the first dhyāna, this is the precept accompanying concentration. Although the Buddha's Dharma has various dharma gates, the Buddha's final instruction specifically enjoined relying on the applications of mindfulness to cultivate the path. If one is divorced from the contemplation of the applications of mindfulness, even if one practices giving, keeps precepts, forbearance, vigor, chants sūtras, practices walking meditation, dhūta practices, seated meditation, listens and reads, learns much, expounds, and teaches and transforms, in none of these can one enter the correct path. Therefore the Buddha exhorted that one cultivate the path relying on the applications of mindfulness.
Second, briefly explaining the names of the four applications of mindfulness: The four applications of mindfulness are also called "dwelling as one wishes" (ṛddhyavasthāna). They are the genuine wisdom that contemplates the body, feelings, mind, and dharmas individually among all phenomena of the five aggregates, twelve sense bases, and eighteen elements. "Genuine wisdom" means the wisdom that destroys the four dharmas, the four inversions, the four foods, the four consciousnesses, the four entrenchments, and the four māras.
1. Mindfulness of the body; 2. Mindfulness of feelings; 3. Mindfulness of the mind; 4. Mindfulness of dharmas.
1. Mindfulness of the body: All internal and external aggregates of form are called "body"; the wisdom that contemplates the body is called "mindfulness"; clearly seeing impurity and destroying the inversion of purity is called "application"; this is mindfulness of the body.
2. Mindfulness of feelings: All internal and external aggregates of sensation are called "feelings"; the wisdom that contemplates feelings is called "mindfulness"; knowing that feelings are entirely suffering and destroying the inversion of pleasure is called "application"; this is called mindfulness of feelings.
[3. Mindfulness of the mind]: All internal and external aggregates of consciousness are called "mind"; the wisdom that contemplates the mind is called "mindfulness"; seeing that all minds are impermanent and destroying the inversion of permanence is called "application"; this is called mindfulness of the mind.
4. Mindfulness of dharmas: All internal and external aggregates of perception and mental formations, as well as conditioned phenomena, are called "dharmas"; wisdom is called "mindfulness"; seeing that dharmas are without self and destroying the inversion of a self is called "application"; this is mindfulness of dharmas.
These four applications of mindfulness have twelve kinds of contemplation, namely the internal four, external four, and internal-and-external four.
Question: The four applications of mindfulness are wisdom; why do they conversely receive their name from mindfulness?
Answer: Because a beginner uses mindfulness to uphold wisdom so that one does not mistakenly receive extraneous conditions; since mindfulness is predominant, they receive their name from mindfulness.
Third, distinguishing the differences among the three kinds of mindfulness: 1. Mindfulness of dharmic nature; 2. Shared mindfulness; 3. Object-oriented mindfulness.
What is called "mindfulness of self-nature" refers to all non-inverted wisdom. As the Buddha said, "cultivate the contemplation of the body"; contemplation of the body is wisdom. As for "application of mindfulness," because in one's activities one does not mistakenly receive conditions and thus eliminates the faults of one's own nature, it is called the application of mindfulness. Master Nányuè said: "It is also called the practice of wisdom, and also called actual contemplation; it is the primary essential for severing defilements by taking principle as the object."
What is called "shared mindfulness" refers to the dharmas where concentration and wisdom are conjoined. As the Buddha said, "Monks, the accumulation of wholesome dharmas refers to the four applications of mindfulness; this is the correct teaching." Master Nányuè said: "It is also called the practice of conduct, and also called the contemplation of understanding"; it is the wholesome dharmas among corrective matters, joining with the correct path to sever defilements, forms, and various mental factors, and it can also generate the various supernormal faculties.
What is called "object-oriented mindfulness" refers to all dharmas, as the Buddha said: "Monks, with respect to all dharmas, the four applications of mindfulness are their correct containment." Because it is complete, it takes objects broadly and concisely. Master Nányuè said: "It is simply the two kinds of mindfulness—dharmic nature and shared—combining the discriminating wisdom that can contemplate and the objects to be contemplated to expound the meaning of fully possessing all dharmas. If one can contemplate with analytical discernment, one then develops the four unhindered knowledges."
Question: As the *Miśrakābhidharma-hṛdaya* says, "Shared mindfulness severs afflictions, not the others; although mindfulness of self-nature has concise cognitive objects, because it is incomplete it cannot sever defilements."
Answer: The faculties of sentient beings have sharp and dull varieties. For dull faculties, defilements are thick; being incomplete, they cannot sever defilements. For sharp faculties, defilements are thin; although incomplete in auxiliary paths, the wisdom of mindfulness of dharmic nature is immediately able to sever defilements. Furthermore, as the *Miśrakābhidharma-hṛdaya* explains regarding the four applications of mindfulness, "Mindfulness of dharmas severs defilements, not the preceding three applications of mindfulness." Now we clarify that as the *Dhyāna Sūtra* says, "Mahākāphiṇa cultivated mindfulness of the body, and upon completing the contemplation, he immediately attained the first fruit." Why must it necessarily reach mindfulness of dharmas?
Question: Mindfulness of dharmic nature only speaks of the mental factor of wisdom; being weak, how can it sever defilements?
Answer: The mental factor of wisdom does not arise alone; how could it not sever defilements?
Question: If various mental factors arise concurrently, that is the meaning of "shared."
Answer: The concurrent arising of various mental factors has two kinds: first, it is merely the wisdom that takes principle as the object, with the various mental factors arising naturally in its wake—this is called mindfulness of dharmic nature. Second, one cultivates the various mental factors to serve as wholesome dharmas that assist the path; therefore it is said that shared mindfulness severs defilements. Thus the Buddha said, "The accumulation of wholesome dharmas belongs to shared mindfulness," because it assists the correct path in mutually severing defilements and fetters. The *Miśrakābhidharma-hṛdaya* exclusively states that shared mindfulness severs defilements, yet people of sharp faculties using mindfulness of dharmic nature are not incapable of severing defilements.
4.6
Fourth, explaining that the Buddha taught the four applications of mindfulness in order to refute the three kinds of six teachers: This teaching of the applications of mindfulness surpasses the doctrines of the three kinds of six teachers, and therefore can refute all non-Buddhists. If practitioners of the three vehicles cultivate the three kinds of mindfulness and attain accomplishment, they can also refute all outsiders. What are called the three kinds of six teachers among non-Buddhists? First, the six teachers of omniscience; second, the six teachers of supernormal powers; third, the six teachers of the Vedas.
The six teachers of omniscience take a deviant mind to perceive principles, developing deviant wisdom and possessing unhindered eloquence. The six teachers of supernormal powers have attained mundane dhyāna and developed the five supernormal powers; they also have the power of compassion and forbearance, so that whether cut with knives or smeared with incense their minds harbor neither hatred nor affection—these are entirely the functional powers of the fundamental twelvefold dhyāna. The six teachers of the Vedas are those who are erudite and learned, versed in the four Vedas and the eighteen great treatises, and there is nothing they do not know regarding mundane auspiciousness and inauspiciousness, astronomy, geography, medicine, and divination—hence they are called the six teachers of the Vedas.
If these six teachers inwardly possess deviant omniscience, outwardly are capable of supernormal transformations, know worldly fortune and misfortune, and are thoroughly versed in the four Vedas and eighteen great treatises without exception, then they each possess wisdom, supernormal powers, and understanding, and the sixteen great kingdoms revere them like Buddhas. In order to refute these three kinds of six teachers, [the Buddha] taught these three kinds of four applications of mindfulness.
First, mindfulness of dharmic nature refutes the six teachers of omniscience. Why is this? Outsiders all rely on the two views of body and extremes to develop omniscience, claiming they have attained the permanence, pleasure, self, and purity of nirvāṇa; this is just like an insect eating wood that accidentally forms characters, while the insect does not know whether they are characters or not. Now the Buddha's teaching of the contemplation of mindfulness of dharmic nature immediately destroys these two views of body and extremes, so that the inversions of the four views and sixty-two views do not arise; therefore it refutes the six teachers of omniscience.
Next, explaining how shared mindfulness refutes the six teachers of supernormal powers: Outsiders only develop the five supernormal powers upon the fundamental four dhyānas; since their dhyāna is shallow and lacks the contemplation of principle and matters, their supernormal transformations are hardly worth mentioning. Now the Buddha's teaching of shared mindfulness can develop the liberations, bases of overcoming, spheres of totality, nine sequential attainments, the lion's sprint, and the leap samādhis, developing all supernormal powers. Since their dhyāna is deep and their practice-power great, the supernormal powers they develop are unhindered and sovereign, their transformations without limit, crushing the various non-Buddhists as easily as turning over one's hand. Thus Śāriputra subduing Raudrākṣa and Maudgalyāyana transforming a river to submerge the non-Buddhists were both supernormal powers accomplished through the contemplation of shared mindfulness.
Next, explaining how the contemplation of object-oriented mindfulness refutes the Vedic non-Buddhists: The four Vedas and eighteen great treatises only explain shallow and proximate matters of worldly love-doctrines and view-doctrines; the Buddha taught the supramundane Tripiṭaka, whose names and meanings are not recorded in those scriptures. The Buddha taught the contemplation of object-oriented mindfulness, taking as objects the supramundane names, meanings, and principles of the dharma gates of the Tripiṭaka teaching expounded by the Buddha. When compared and contrasted, how could they ever be seen or heard by outsiders? Therefore the contemplation of object-oriented mindfulness refutes the Vedic non-Buddhists.
4.7
Meaning of the Four Teachings, Fascicle 4
Linked texts (1)
- 四教義 — Classical Chinese