四教義 4.5

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.