四教義 5.7

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.