四教義 5

English (machine translation) 5

Language: English

5.1

Composed by Dhyāna Master Zhiyi of Xiuchan Temple on Mount Tiantai

Fifth, explaining that the three kinds of mindfulness accomplish three kinds of arhats: 1. If one solely cultivates mindfulness of dharmic nature, one accomplishes an arhat liberated through wisdom; 2. through shared mindfulness, one accomplishes an arhat liberated in both ways; 3. through object-oriented mindfulness, one accomplishes an arhat liberated without doubt. Why is this? Mindfulness of dharmic nature is the wisdom that takes principle as the object; when mindfulness is corresponding and develops the genuine untainted state, one accomplishes an arhat liberated through wisdom. Shared mindfulness joins with the wholesome five aggregates to accomplish the liberations up to the leap samādhi and the summit dhyāna of aspiration-knowledge; with these auxiliary paths joining the correct path to develop the genuine untainted state, one attains the three knowledges, six supernormal powers, and completes the eight liberations, accomplishing an arhat liberated in both ways. Object-oriented mindfulness takes as its object all natures of aggregates, bases, and elements expounded by the Buddha's verbal teachings, combining the names and meanings of the two kinds of mindfulness—the contemplator and the contemplated; if one contemplates these names and meanings within dhyāna, one develops the four unhindered knowledges, and is called a great arhat of unhindered liberation.
Question: The names "liberated through wisdom" and "liberated in both ways" belong to the Dharmaguptaka school, not what is used by the Abhidharma masters.
Answer: The Tripiṭaka teaching is the same; using both carries no fault. Furthermore, a verse in the *Miśrakābhidharma-hṛdaya* says: "One liberated through wisdom, you should know, does not attain the cessation attainment; if one attains the cessation attainment, you should know they are liberated in both ways." This verse clarifies that regarding timely and non-timely [liberation], there is the distinction between wisdom and both.
Question: One should not separately speak of unhindered liberation; the nine kinds of arhats do not have this designation.
Answer: This comes from the *Dà zhìdù lùn*, which explains that when wishing to compile the Dharma treasury, one thousand arhats were gathered, all of whom had attained shared liberation and unhindered liberation. Just as pratyekabuddhas arise in an era without a Buddha, and although they attain the pratyekabuddha path and are complete with the three knowledges, eight liberations, and the six supernormal transformations, because they have not heard the Buddha expound the Dharma, they do not attain the four unhindered knowledges. If they wish to repay the kindness of faithful offerings, they merely display the eighteen transformations. How much more so could an arhat who has not heard the Buddha expound the Tripiṭaka teaching spontaneously develop the four unhindered knowledges to explain the Buddha's Dharma without impediment or stagnation!

5.3

Sixth, elucidating the contemplation methods of mindfulness: there are three kinds of contemplation methods of mindfulness. First, regarding mindfulness of dharmic nature, the Dà zhìdù lùn says: "Mindfulness of dharmic nature has the nature of wisdom; wisdom that contemplates the body is mindfulness of the body; feeling, mind, and dharmas are likewise." Commentators differ: some merely take the mental factor of wisdom as the nature of wisdom, which is mindfulness of dharmic nature. If following the Master of Nanyue's explanation: "Contemplating the rational nature of the five aggregates is called mindfulness of dharmic nature." Hence the verse in the Zāxīn says: "This body has the mark of impurity, its true nature is constantly empty; all feelings, mind, and dharmas are also spoken of in this way." Contemplating the four applications of mindfulness considered separately to shatter the four inversions is of two kinds: first, shattering craving; second, shattering views. First, regarding mindfulness of dharmic nature that shatters craving: no living beings whatsoever fail to be cravenly attached to retribution, to the five aggregates, and to the external circumstantial retribution. First, the contemplation of mindfulness of the body: one contemplates that this internal body has five kinds of impurity: first, impurity of the place of birth; second, impurity of the seed; third, impurity of its own characteristics; fourth, impurity of its own nature; fifth, ultimate impurity. First, contemplating impurity of the place of birth: dwelling for ten months inside a woman's womb between the raw and the cooked viscera. Second, impurity of the seed: taking another's semen and blood compounded together as the seed. Third, impurity of its own characteristics: all the grime and grease of the body, overflowing from the nine apertures. Fourth, impurity of its own nature: contemplating the impurity of the body like a clear-sighted person opening a granary and seeing grains and millets—contemplating it as filled with the thirty-six impure substances. Fifth, ultimate impurity: when this body dies, it bloats, rots and decomposes, with worms, pus, and blood exposed—it is deeply repulsive. If one sees the five kinds of impurity, it shatters the inversion of purity; this is called internal mindfulness of the body. Contemplating the external body and both internal and external body is also like this. Second, mindfulness of feeling: one contemplates that internally there are the six sense organs and externally there are the six dusts; because organ and dust join, the six consciousnesses arise; the six consciousnesses give rise to three feelings: painful feeling, pleasurable feeling, and neither-painful-nor-pleasurable feeling. One contemplates painful feeling as the mark of the suffering of suffering; one contemplates pleasurable feeling as the mark of the suffering of decay; one contemplates neither-painful-nor-pleasurable feeling as the mark of the suffering of conditioning. If the three feelings produced by the mind sense organ are all equally suffering, it shatters the inversion of pleasure; this is called internal mindfulness of feeling. External feeling and both internal and external feeling are also like this. Third, mindfulness of the mind: one contemplates that this mental consciousness is conditioned and, belonging to causes and conditions, is impermanent; previously non-existent and now existent, now existent and later non-existent, arising and ceasing from instant to instant, and therefore impermanent; it shatters the inversion of permanence; this is called internal mindfulness of the mind. External mind and both internal and external mind are also like this. Fourth, mindfulness of dharmas: one contemplates that the two internal aggregates of perception and volition, being a harmony of causes and conditions, have no self-nature; when arising, it is only dharmas arising; when ceasing, it is only dharmas ceasing; there is no person, no self, no sentient being, and no life span—the sixteen views are all unattainable; it shatters the inversion of self; this is called internal mindfulness of dharmas. External dharmas and both internal and external dharmas are also like this. This is as explained in the Chengshi and the Dà zhìdù lùn: "This is the primary gateway to mindfulness of dharmic nature." Second, regarding mindfulness of dharmic nature that shatters views: this is contemplating the defiled and morally indeterminate five aggregates of the two views of the self and extremes—the self identical to the aggregates, the self apart from the aggregates, the self within the aggregates, and the aggregates within the self; upon examining, a self cannot be found; shattering the twenty kinds of view of self is called holy practice. Next, separately contemplating the five aggregates of extreme views: what is called mindfulness of the bodily nature is the nature of form. Form, whether coarse or fine, is entirely impure; coarse form is the human body and world; fine form reaches the extreme of fine dust of neighboring emptiness. If one sees coarse and fine form as permanent, this view entirely relies on form. If one sees coarse and fine form as impermanent, both permanent and impermanent, or neither permanent nor impermanent, these views all rely on form. Permanence is the view of existence; impermanence is the view of non-existence; both permanent and impermanent is the view of both existence and non-existence; neither permanent nor impermanent is the view of neither existence nor non-existence. These four views all rely on form; they are the form aggregate of the four extreme views. If one does not know this form aggregate of extreme views, producing conceptual understanding and attachment, frivolous discourse and contention, then from views arise all afflictions and entanglements; also, because of the entanglements, one performs all evil karmas, or because of the entanglements, one performs all good karmas; karma and entanglements revolve in the three realms and the twenty-five states of existence through boundless birth and death. What is meant by not knowing the characteristics of the form aggregate of extreme views? If outsiders, being blind and in darkness, naturally do not recognize the defiled form of extreme views, each says: "This is true, the rest is false speech," reckoning it to be the permanence, pleasure, self, and purity of nirvāṇa. This is not worth speaking of; however, in the final age, people who study and sit in meditation in the Buddha's Dharma also mostly stray into this form of extreme views. Why is this? As the Abhidharma masters say: "Abhidharma means attaining the path through seeing existence," analyzing form down to the fine dust of neighboring emptiness that cannot be further broken down, and seeing that this fine dust has real principle, they attain the path. Now I say that this is still an extreme view, a view of existence, a defiled form. If one generates understanding based on the view of existence, giving rise to entanglements and karma, revolving in birth and death, the matter is as spoken before—what does it have to do with the path? Hence the Dà zhìdù lùn says: "If one does not attain the skillful means of prajñā, entering the Abhidharma, one falls into existence." Furthermore, all masters of the Tattvasiddhi-śāstra say: "Seeing the fine form of neighboring emptiness as existent is a contemplation to train the mind; it cannot attain the path. If one analyzes this fine dust of neighboring emptiness into emptiness, one attains the emptiness of real dharmas; because one sees emptiness, one can attain the path." Now I say: "If one sees the form of neighboring emptiness as empty, this is merely an empty view, an extreme view, a defiled form aggregate." If seeing this, one generates understanding, giving rise to entanglements and karma, revolving in birth and death, the matter is as spoken before—what does it have to do with the path? Hence the Dà zhìdù lùn says: "If one does not attain the skillful means of prajñā, if one enters the gate of emptiness, one falls into non-existence." The Piṭaka [of Kātyāyana] says: "Seeing the dust-form of neighboring emptiness as both existent and non-existent allows entry to the path"; its error is the same as spoken before. Since that treatise has not come to this land and there is no treatise to propagate, there is no need to set it out in full detail. However, the Dà zhìdù lùn says: "If one does not attain the skillful means of prajñā, one falls into existence and non-existence." But some Sanlun masters say: "The path is neither existent nor non-existent; why must the Abhidharma attain the path by seeing the fine form of neighboring emptiness as existent? And why would the Chengshi suddenly say that one attains the path by seeing the fine form of neighboring emptiness as empty?" Now I ask: if so, does seeing neither empty nor existent attain the path or not? If you say it attains the path, why does the Mūlamadhyamakakārikā say: "If one says neither existent nor non-existent, this is called the doctrine of fools"? This is the defiled form of the extreme view of neither existence nor non-existence—what does it have to do with the path? The answer is: using neither existence nor non-existence shatters existence and non-existence; since existence and non-existence are shattered, how could neither existence nor non-existence remain? The correct path is ultimately pure, without preaching and without pointing out. A question asks: if so, how does that differ from Dīrghanakha and Laozi's explanation of the ineffable? Now our school's explanation of mindfulness of the bodily nature is not like that. If one does not see the principle of the four truths in the defiled form aggregate of neither existence nor non-existence, it is called the doctrine of fools. If one knows that this is defiled form, it is called mindfulness of the bodily nature, which opens the gateway of the three applications of mindfulness, the gateway of the four applications of mindfulness, and opens the gateway of the thirty-seven factors [of awakening]. Through the gateway of the thirty-seven factors, seeing the four truths of arising and ceasing, one attains quiescent nirvāṇa; this is attaining the path through seeing existence, which is called not moving among all views while practicing the thirty-seven factors. If one knows that the defiled form of neither existence nor non-existence is like an illusion, like a transformation, ultimately unattainable, and originally non-arisen, this is the mindfulness of the body explained in the Mahāyāna, complete with all Buddha-dharmas, as spoken in the Dà zhìdù lùn. This sūtra says: "Not moving among all views while practicing the thirty-seven factors—this is quiet sitting." Furthermore, why is it necessary to discard neither existence nor non-existence and take the exhausted, pure ineffable as attaining the path? Hence the Viśeṣacintibrahma-paripṛcchā-sūtra says: "Just as if someone wishes to discard space, they ultimately do not separate from space; if they wish to seek space far away, they ultimately do not find space." If one does not attain the path of the half and full [teachings] within seeing neither existence nor non-existence, and also does not know the path of the half and full [teachings] within the exhausted, pure ineffable, then even though one's understanding and wisdom are clear, it is ultimately worldly wisdom and intellectual cleverness, failing to avoid entanglements and karma revolving in birth and death, the same as spoken before. If one knows that the two views of self and extremes, the four views, and the sixty-two views are all defiled form aggregates, this is contemplating form as impure to shatter the inversion of purity; it is called mindfulness of the body. Second, mindfulness of feeling: if one contemplates feeling as permanent, this view relies on feeling; if feeling is impermanent, both permanent and impermanent, or neither permanent nor impermanent, these four views all rely on feeling; these are the feeling aggregate of the four extreme views. Each feeling has the three feelings; the three feelings are all suffering, shattering the inversion of pleasure; this is called the contemplation of mindfulness of feeling. Third, mindfulness of the mind: if one contemplates the mind as permanent, this view relies on consciousness; if the mind is impermanent, both permanent and impermanent, or neither permanent nor impermanent, these views all rely on consciousness; these are the consciousness aggregate of the four extreme views. The four views of the consciousness aggregate—the four views are all impermanent, shattering the inversion of permanence; this is called mindfulness of the mind. Fourth, mindfulness of dharmas: if one contemplates the two aggregates of perception and volition as permanent, this view relies on perception and volition; if impermanent, both permanent and impermanent, or neither permanent nor impermanent, these views all rely on perception and volition; these are the two aggregates of perception and volition of the four extreme views. The four views of the two aggregates of perception and volition are all without self, shattering the inversion of self; this is called the contemplation of mindfulness of dharmas. These four applications of mindfulness of nature contemplate the retribution five aggregates, the single and compound sets of the two views of self and extremes, down to the ineffable defiled and morally indeterminate five aggregates. If one shatters the four inversions, one shatters the fourteen unanswerable questions, and subdues the sixty-two views, the eighty-eight entangling afflictions, and all good and unwholesome karmas of birth and death in the twenty-five states of existence arising due to views. Furthermore, these views are not necessarily all generated by outsiders; if within the Buddha's Dharma those who study and sit in meditation give rise to various views and disputes over right and wrong, they are all the defiled five aggregates of the two views of self and extremes. Giving rise to such views and frivolous discourses shatters the eye of wisdom so that they do not see reality. If without awareness and knowledge, one cannot use the contemplation of mindfulness of dharmic nature to contemplate these five aggregates and shatter the four inversions, then giving rise to views, one immediately commits all evil karmas. Or if one uses a mind of views to cultivate good, this is an external path. This meaning is difficult to see; those in the Buddha's Dharma who study and sit in meditation should reflect on it carefully. If one can be aware and know, using mindfulness of dharmic nature to contemplate as before and shatter the four inversions, one can generate the stage of warmth. Hence the Dà zhìdù lùn says: "If among conditioned dharmas one does not attain correct mindfulness, that one could generate the stage of warmth is impossible. If among conditioned dharmas one attains correct mindfulness, that one would not generate the stage of warmth is impossible." The various Dīrghanakha brāhmaṇas, clever and learned, claimed that all dharmas can be refuted, all doctrines can be shattered, and not a single dharma can be attained, stating of themselves that they attained the true mark of all dharmas, yet they were still deluded about this mindfulness. Therefore, the Tathāgata used mindfulness of dharmic nature considered separately to go and question him, immediately shattering his craving and conceit, so that he attained the purity of the Dharma eye. One should know that mindfulness of dharmic nature considered separately is the essential gateway for entering the path. If a person of sharp faculties cultivates this mindfulness of dharmic nature and their contemplation and understanding are clear, they can generate the true untainted [state]; hence the Buddha exhorted the monks: "Rely on mindfulness to cultivate the path." If in the final age those who sit in meditation and deliver sermons study this meaning, then the Abhidharma's "attaining the path through seeing existence" will have its meaning expressed. If one is deluded about this, even if one speaks of neither existence nor non-existence as ultimately ineffable, it is entirely the doctrine of fools, the matter being as spoken above. The error of Dīrghanakha lay precisely here. A question asks: if mindfulness of dharmic nature is so profound and transcendent, why do sūtras and treatises not state it in this way? The answer is: when the Buddha was in the world, people's faculties were sharp and keen; after his passing, during the True Dharma and Semblance Dharma ages, there were still people who attained the path—why would sūtras and treatises need to grab them by the ear? It was already concealed within their palms. Furthermore, have all the sūtras and treatises of the Western land crossed over to here?

5.4

Furthermore, what was cited above from the texts of sūtras and treatises is not the intention of the Buddhas and bodhisattvas. Next, elucidating the contemplation of shared mindfulness: The Dà zhìdù lùn states, 'If one contemplates the body as the cause and condition of suffering, that gives rise to the path, whether tainted or untainted. The applications of mindfulness regarding feeling, mind, and dharmas are also like this.' Interpreters differ: one master explains, 'It combines wholesome five aggregates and all wholesome mental factors, collectively elucidating the application of mindfulness to the mind.' If according to Master Nányuè's explanation, these are the nine aspects, the liberations (aṣṭa-vimokṣāḥ), the stations of mastery (abhibhv-āyatanāni), and all the contemplative approaches of counteractions; because they assist the correct path and open the three liberations, they are named shared mindfulness. Thus a sūtra states: 'One should be mindful of the empty dharma, cultivate the mind to contemplate impurity; this is called the medicine of the ambrosia anointment of the Tathāgatas. For those who ingest it, the mind is free of sorrow and affliction, and they reach the shore of nirvāṇa.' This is the explicit text for shared mindfulness. As for 'empty dharma,' in the Abhidharma's gate of existence, stopping and contemplating personal emptiness is called emptiness. As for 'cultivating the mind to contemplate impurity,' this is the first liberation: without destroying the forms of inner and outer matter, contemplating external matter with this impure mind is called the first liberation. Practicing the contemplation of impurity from the first liberation, the contemplation of impurity has two kinds: first, the minor contemplation of impurity; second, the major contemplation of impurity. Overcoming the inversion of purity, internally devoid of physical marks, one enters the second liberation. Up to perfecting the eight liberations, eight stations of mastery, ten totalities, nine successive meditative attainments, the lion's sprint samādhi, and the transcendent samādhi, contemplating the desire realm and entering the first dhyāna—these are all seeing impurity to destroy the inversion of purity, and this is called the shared contemplation of mindfulness of the body. The applications of mindfulness to feeling, mind, and dharmas are also like this. Next, elucidating the contemplation of object-oriented mindfulness: The Dà zhìdù lùn states, 'All form dharmas are named body. The eighteen [elements] and a minor part of one sense entrance are named body. Six kinds of feeling are feeling. Six consciousnesses are mind. The two aggregates of conception and volition and the three unconditioned [dharmas] are named dharmas.' Interpreters differ: one master explains that all contemplated cognitive objects in general are named the contemplation of object-oriented mindfulness. Some say they are the cognitive objects of the twelve links of dependent origination. Some say they are the cognitive objects of loving-kindness and compassion. If according to Master Nányuè's explanation: 'Taking as objects everything elucidated by the teachings spoken by the Buddha—aggregates, entrances, elements, the four truths, phenomena and principle, names and meanings, words and phrases, causes and effects, essence and function—contemplating and penetrating them without obstruction, capable of producing the four unimpeded knowledges, with the mind unobstructed with respect to all material dharmas, perfecting unimpeded liberation: this is the contemplation of object-oriented mindfulness.'

5.5

Second, elucidating the stages of the four applications of mindfulness considered separately: there are three different kinds of faculties and dispositions. If one has the disposition for liberation through wisdom, in the four applications of mindfulness considered separately, one cultivates only the contemplation of mindfulness of dharmic nature. If one has the disposition for liberation both ways, one cultivates mindfulness of dharmic nature and also cultivates shared mindfulness. If one has the disposition for unimpeded liberation, one cultivates all three kinds of mindfulness together, perfecting mindfulness considered separately. If one is able to produce the four kinds of diligence within mindfulness considered separately, they are named the four correct exertions. Cultivating the four kinds of concentrations, they are named the four bases of psychic power. When the five kinds of wholesome dharmas arise, they are named faculties. When the wholesome dharmas increase and obstruct all afflictions, they are named powers. Distinguishing the functions of the path is named the seven factors of awakening. Progressing steadily within the path is named the eightfold noble path. If one enters the eightfold noble path, one is then able to contemplate the four truths and perfect the four applications of mindfulness considered separately.

5.6

Third, elucidating the stages of the four applications of mindfulness considered collectively: someone said, 'Shared mindfulness is simply mindfulness considered collectively.' I say now this is not so; one should distinguish them with four propositions: first, the object is separate and the contemplation is also separate; second, the object is separate while the contemplation is collective; third, the object is collective while the contemplation is separate; fourth, the contemplation is collective and the object is also collective. The first, where the object is separate and the contemplation is also separate, is precisely the stage of the four applications of mindfulness of dharmic nature considered separately. Next, the object being separate with contemplation collective, and the object being collective with contemplation separate: these two are the expedient means for the four applications of mindfulness considered collectively. Fourth, where the object is collective and the contemplation is collective: if this contemplation is perfected, it is the stage of the four applications of mindfulness considered collectively. Now, explaining that the object is collective and the contemplation is collective: this is taking the five aggregates contemplated by the mindfulness of dharmic nature explained above collectively as a single mindfulness of the body, contemplating this body as defiled and impure, as well as suffering, impermanent, and non-self, destroying the inversion of purity and the other three inversions; this is named collective mindfulness of the body with respect to dharmic nature. In the contemplation of collective mindfulness of the body, one either takes two aggregates collectively, or takes three aggregates collectively, or takes four aggregates collectively, or takes five aggregates collectively, to explain in full. Mindfulness of feeling, mind, and dharmas is also like this. Collective shared mindfulness and collective object-oriented mindfulness are also like this; they can be understood by analogy; these are named the stages of the four applications of mindfulness considered collectively. This stage also has three kinds of faculties and dispositions, which can be known by analogy with mindfulness considered separately. If one possesses the expedient means, one enters the stage of mindfulness considered collectively; if one lacks the expedient means, it is not the collective stage. How does one possess the expedient means? If within mindfulness considered collectively, one fully cultivates collective correct exertions, bases of psychic power, faculties, powers, factors of awakening, and the path, all are as spoken in the mindfulness of dharmic nature, differing only in that the wholesome dharmas of collective mindfulness are deep and subtle. If one walks steadily in the eightfold noble path, one is then able to contemplate the four truths; at that time one attains the mindfulness of dharmic nature and dharmas, and is therefore able to give rise to the dharma of warmth. Thus the Dà zhìdù lùn states: 'Walking in the eightfold noble path, when one first attains the wholesome tainted five aggregates, it is named the dharma of warmth.' One should know that one who possesses the expedient means has already attained the thirty-seven aids to awakening. Question: The eightfold path belongs to the path of seeing, and the seven factors of awakening belong to the path of cultivation; how can they now be spoken of within the stage of mindfulness? Answer: The Vibhāṣā-śāstra states: 'If the eightfold path comes before and the seven factors of awakening come after, it is definitely untainted. If the seven factors of awakening come before and the eightfold path comes after, it applies to both tainted and untainted.' These three stages of worthy persons are all named the stage of dry wisdom. Not having yet attained the water of samādhi that resembles the principle from the wholesome tainted five aggregates, because the water of samādhi has not yet moistened them, it is called 'dry'; yet they all possess contemplative practice capable of subduing all views, hence it is called 'wisdom'; because it abides and holds, capable of giving rise to wholesome dharmas, it is named 'stage.' Therefore it is named the stage of dry wisdom, and also named external ordinary beings.

5.7

Fourth, elucidating the dharma of warmth: this is the wholesome five aggregates, which is of the nature of wisdom; it generates the fire of noble wisdom, hence it is named the dharma of warmth. The practitioner, by virtue of having wholesome expedient means in the four applications of mindfulness considered collectively, bases the mindfulness of dharmic nature, shared mindfulness, and object-oriented mindfulness on the concentrations of the six grounds. Ghoṣaka says, 'The dharma of warmth also relies on the seven grounds.' When one first brings forth the wholesome tainted five aggregates with equal, similar understanding, one attains a fraction of the sixteen fires of wisdom, and it is named warmth. It is also the four correct exertions. For example, when drilling for fire, if the warmth arises, there is the appearance of smoke; using the contemplation of mindfulness to drill the objective realm of the five aggregates, it emits the smoke of warmth of wisdom and produces the warmth of correct exertion, hence it is named the dharma of warmth. Furthermore, like winter ice, when the spring yang energy moves, there is the appearance of melting; when the understanding of the dharma of warmth arises, the frozen grasping of the sixty-two views regarding the body and extremes is gradually felt to melt away. Thus the Nirvāṇa Sūtra states: 'Those who attain the contemplation of the dharma of warmth are seventy-three persons. My disciples possess it; outsiders do not.' Because the Buddha's Dharma has the contemplation of the four applications of mindfulness considered separately and collectively, which can destroy all inversions of views, one attains the dharma of warmth. Although the eighteen kinds of the six teachers each claim to be omniscient persons, their conceptual proliferation destroys the eye of wisdom, and they do not see the true mark. Thus the Lotus Sūtra states: 'Deeply attached to false and deceptive dharmas, firmly grasping them and unable to let go, arrogant and self-conceited, with flatterous, crooked, and untruthful minds. For thousands of myriads of koṭis of kalpas, they do not hear the name of the Buddha, nor do they hear the correct Dharma; such persons are difficult to deliver. For this reason, Śāriputra, I devise expedient means for their sake, preaching the paths to the exhaustion of suffering.' One should know that because outsiders hold such views, their karmic hindrances of sin are profound and heavy; how could they give rise to the dharma of warmth? In the Degenerate Age, there are many scholars and meditators who cannot practice mindfulness in this way and instead cling and dispute; they share the fault of outsiders, unable even to give rise to the wholesome [roots] of the dharma of warmth, and the merits of the Mahāyāna will never emerge for them. A brief explanation of the stage of the dharma of warmth is concluded.

5.8

Fifth, elucidating the stage of the summit dharma: this is also the wholesome five aggregates, and also of the nature of wisdom. Being above the dharma of warmth, it is named the summit. Having realized the dharma of warmth, using correct expedient means and correct recollection, one diligently cultivates and enhances the wholesome roots of the dharma of warmth, relying on the concentrations of the six grounds and also relying on the seven grounds. When the dharma of warmth increases, the next wholesome roots that arise are named the summit dharma. Taking the sixteen aspects of the four truths as objects, one attains the concentration of the four bases of psychic power and sees the four truths clearly, just as climbing to a mountain summit and gazing in the four directions is completely clear, hence it is named the summit dharma. If attachment to dharmas arises, that is falling from the summit.

5.9

Sixth, elucidating the stage of the dharma of forbearance: this is also the wholesome five aggregates, and also of the nature of wisdom; being patient with and rejoicing in the four truths, it is named the stage of the dharma of forbearance. In the stage of the summit dharma, using correct expedient means to diligently cultivate and enhance the goodness of the summit dharma, relying on the concentrations of the six grounds, if the wholesome roots of the summit dharma increase, compliant forbearance is then born, also taking the sixteen aspects of the four truths as objects. At that time, the five wholesome dharmas of faith and the rest all become faculties; due to the faculty of wisdom, one is patient with and rejoices in the four noble truths, hence it is named the dharma of forbearance. The dharma of forbearance has three grades: lower forbearance, contemplating in accordance with the dharma-truths among the sixteen aspects; middle forbearance, contemplating with respect to subsequent truths, reducing the contemplation in ten cycles; upper forbearance, contemplating only the four aspects under suffering in the desire realm, taking just one aspect as the object of contemplation. With the lower and middle two grades of forbearance, although afflictions and unwholesome karma arise, one does not receive retribution in the three destinies, but still receives retribution for hundreds of thousands of lives among humans and gods. When the upper grade of forbearance is perfected, only karma for seven lives among humans and gods remains; advancing by one single moment of thought, one immediately enters the highest mundane dharma. Question: Warmth and summit are also patient; why are they not called patient? Answer: If speaking generally of the four wholesome roots, they are also named four forbearances; but the dharma of forbearance does not regress, so it distinctively receives the name of forbearance. If at the dharma of warmth one encounters bad conditions and regresses, one can commit the five rebellious acts, slander the Vaipulya sūtras, become an icchantika, and fall into the Avīci hell. If one regresses at the summit dharma, encountering bad conditions and regressing, although one does not sever wholesome roots, one still commits sins such as the five rebellious acts. Now in this dharma of forbearance, wisdom is strong and delusions are weak; it cannot be moved by any evil. Because the power of forbearance is great, all unwholesome minds are extinguished without analytical cessation, like the lion king whom herds of beasts avoid from afar. Question: If warmth and summit can regress, how are they named the stage of nature? Answer: Although such a person commits evil and falls into hell, once having entered and undergone the punishment, they will never enter again; because they possess the wholesome roots of the stage of nature, they are able to attain the noble fruit. Therefore a sūtra states: 'Better to be Devadatta than Udraka Rāmaputra.' Devadatta committed three rebellious sins and fell into hell, but when born among humans, he will become a pratyekabuddha, with faculties so sharp and vigorous they surpass Śāriputra's.

5.10

Seventh, explaining the stage of the highest mundane dharmas: the supreme wholesome roots obtained among ordinary beings are called the highest mundane dharmas; they also consist of wholesome tainted five aggregates and also have the nature of wisdom. In a single instant of supreme patience, relying on the concentration of the six stages, by producing a single instant of the supreme wholesome roots, it is called the highest mundane dharma. This single instant is replete with the five powers, taking as object any one aspect among the four aspects under [the truth of] suffering, not abiding for more than a single instant, and thus it resembles the path of seeing. Why is this? Practitioners are of two kinds: first, practitioners of craving; second, practitioners of views. Practitioners of craving are of two kinds: practitioners of conceit, and those predominant in laxity. Practitioners of views are also of two kinds: regarding self, and regarding what belongs to self. Those attached to conceit cultivate the aspect of impermanence to enter the highest mundane dharmas. Those predominant in laxity cultivate the aspect of suffering to enter. Those attached to a self cultivate the aspect of non-self to enter. Those attached to what belongs to a self cultivate the aspect of emptiness to enter. They cultivate the four applications of mindfulness considered collectively, progressively generating a resolute mind. Mundane wholesomeness has nine grades: lowest-lowest, lowest-middle, and lowest-highest are called the stage of warmth; middle-lowest and middle-middle are called the stage of summits; middle-highest, highest-lowest, and highest-middle are called the stage of patience; highest-highest is called the highest mundane dharmas. If one contemplates the wholesome roots of the five aggregates as impermanent and so forth, it is called warmth; contemplating the merits of the Three Jewels is called summits; examining the noble truths is called patience; contemplating the noble truth of suffering and sequentially the noble path is called the highest mundane dharmas. Warmth is relinquished through deterioration, or relinquished at death, or relinquished through transcending the realm-stage; summits are also like this. Patience does not have relinquishment through deterioration; the remaining two kinds of relinquishment are the same as above. The highest mundane dharmas last a single instant and have no relinquishment. Furthermore, these people of the four wholesome roots all use mindfulness of dharmic nature, shared mindfulness, and object-oriented mindfulness to cultivate the path; these are also different names for the four applications of mindfulness. That is, once obtained, it is not lost, and furthermore receives the meaning of a superior designation. The *Vibhāṣā* explains the highest mundane dharmas with several dozen divergent interpretations; the names and meanings of the seven worthies are immeasurable—how could ordinary beings know them? Question: The stages of the seven worthies are shallow at first and deep later; why specifically explain the stage of dry wisdom and not distinguish the stage of nature in detail? Answer: The stage of dry wisdom is the shallowest, yet as distinguished above, it is already difficult to know in itself and cannot be fathomed by the mundane world; it is precisely where beginners learn to separate the wrong from the right, where all practitioners of the Buddha's Dharma act heedlessly on their own, and the place where all scholars and practitioners of seated meditation become lost and submerged—it must be briefly distinguished. If one enters the stage of nature, the eye of understanding and wisdom is born, which cannot be fathomed by ordinary beings; how could manifold words and false explanations be trusted? Therefore, when our school lectures and preaches the Dharma, it must explain the beginner's mind in detail. As for the deep stages of the worthies and nobles, they are merely pointed out by chapters. Those who sit in meditation need only briefly know the general meaning of the Buddha's Dharma, and then must awaken to impermanence, repent, and practice the path; how could they race after non-urgent words? Those who wish to expound it to benefit beings, having obtained this correct meaning and clarified the terms and characteristics, if there is anything they have not mastered, may investigate it further on their own. The brief exposition of the stages of the seven worthies is concluded.

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Meaning of the Four Teachings, Fascicle Five

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四教義 — Classical Chinese