四教義 4.4

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.