四教義 6

English (machine translation) 6

Language: English

6.1

Composed by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai

Second, explaining the stages of the seven nobles: first, those who follow through faith; second, those who follow through the Dharma; third, those liberated through faith; fourth, those attained through views; fifth, the bodily witness; sixth, the arhat liberated in due time; seventh, the arhat liberated at all times. These seven stages are collectively called 'nobles', taking 'upright' as its meaning, which is the mirror suspended above the refined path. With the true clarity of patience regarding suffering, one relinquishes ordinary nature and attains entry into noble nature; true wisdom sees principle, cutting off the hindrances of the same kind; hence they are called 'nobles'. These seven kinds of noble persons further have two differences, namely those in training and those beyond training. The first five kinds of noble persons are all people in training; the last two kinds of noble persons are in the stage beyond training. As for people in training, beginning from the production of true wisdom through the dharma-patience regarding suffering, from then on there are noble persons. There are the noble truths; possessing both tainted and untainted five aggregates and seeing the noble traces, they are called people in training. Because they do not deduce or seek regarding the truths, they are called people beyond training. Furthermore, regarding people beyond training: their true wisdom having seen principle to the utmost of the three realms, the primary afflictions are already exhausted with no delusions left to remedy; they do not need to further train in the four true wisdoms. Furthermore, with respect to the stages of the seven nobles, they are divided into three paths: namely, the path of seeing, the path of cultivation, and the path beyond training. First, the path of seeing is the eightfold noble path; seeing principle, it severs the delusions to be severed by seeing the truths, up to the fifteen moments of mind, like the expedient of breaking stone. Second, the path of cultivation is the seven factors of awakening; as one contemplates a single truth, it severs [the delusions of] thinking, like the expedient of cutting the threads of a lotus root. Third, the path beyond training is as distinguished before.

6.3

First, explaining the stage of those who follow through faith: this is the designation for dull-rooted persons entering the path of seeing. What is called 'dull-rooted' means that rather than perfumed by their own wisdom, they rely on others to generate understanding; hence they are called dull. When this person was on the path of expedients, although they previously had faith, because they had not yet generated truth, it was not called 'following'. 'Following' takes progressing toward as its meaning; from attaining the true clarity of patience regarding suffering, progressing through fifteen instants to see the truth, they are called 'those who follow through faith'. Therefore it is said: 'There are only those who progress closely, no those who progress from afar.' Moreover, if one were to die within the fifteen moments of mind, there is no such possibility. Patience regarding the dharma of suffering is the antidote to the ten driving agents severed by seeing in the desire realm; this dharma is the initial untainted unhindered path. Furthermore, after the highest mundane dharmas, sequentially not acting, not directing, and not practicing, one is already able to relinquish wrong actions, wrong destinies, and wrong views. Furthermore, from the highest mundane dharmas distinguishing patience regarding the dharma of suffering, five kinds of concentrations are formed: namely, stage concentration, practice concentration, object concentration, instant concentration, and sequential object concentration. Sequential object concentration means that immediately after the highest mundane dharmas, one enters patience regarding suffering. A verse in the *Miśraka-abhidharma-hṛdaya* says: 'Regarding suffering of form and formless [realms], / Arising, cessation, and path are also thus; / This dharma is unimpeded and equal, / This is explained as the sixteen minds.' When the fifteen minds are completed, they belong to the path of seeing; the sixteenth mind belongs to the path of cultivation. If one were to say this should not be so, then when the knowledge of exhaustion is completed, it should also belong to the path beyond training. The fifteen minds of the path of seeing for this follower through faith are also called the stage of the eight persons; fully endowed with the eight patiences and with wisdom less by one part, this is the candidate for stream-enterer; the candidate is also called a stream-enterer in progress.

6.4

Second, explaining the stage of those who follow through the Dharma: this is the designation for sharp-rooted persons entering the path of seeing. What is called 'sharp-rooted' means that perfumed by their own wisdom, they see principle and cut off fetters; hence they are called sharp. Originally within the path of expedients, they were able to use their own contemplative wisdom to contemplate the dharma of the four true truths, but because they had not yet generated truth, it was not called 'following'. Due to the highest mundane dharmas generating the true clarity of patience regarding suffering, progressing through fifteen instants to see the truth, they are called 'those who follow through the Dharma'. Distinguishing the followers through the Dharma is explained by analogy with the previous followers through faith and can be understood. The only difference is that the dull-rooted rely on others to generate understanding and have little contemplation by their own wisdom, whereas the sharp-rooted have much contemplation by their own wisdom.

6.5

Third, explaining the stage of those liberated through faith: this is when a follower through faith enters the path of cultivation and changes their name to a person liberated through faith. The dull-rooted rely on faith in others to advance and generate true understanding; hence they are called 'liberated through faith'. For this person liberated through faith, realization of fruits is of three kinds: first, realizing the fruit of stream-enterer; second, realizing the fruit of once-returner; third, realizing the fruit of non-returner. First, explaining the person liberated through faith realizing the fruit of stream-enterer: when corresponding with the subsequent knowledge of the sixteenth path, they immediately realize the fruit of stream-enterer. 'Srotāpanna' is Indian speech; here it is translated as 'cultivating the untainted'. If explained according to the *Tattvasiddhi*, it is still the path of seeing; if explaining the meaning according to the Abhidharmikas, realizing the fruit means immediately entering the path of cultivation, which is readily used to explain the meaning of 'cultivating the untainted' in this preliminary way. As for what is severed by seeing: briefly stated, the three fetters are exhausted; broadly stated, the eighty-eight driving agents are exhausted; this is called a stream-enterer, who undergoes rebirth in saṃsāra seven times and never reaches an eighth rebirth. Second, explaining the person liberated through faith realizing the once-returner: there are two kinds: first, the candidate; second, the fruit. As for the candidate: from after the mind of the first fruit, further cultivating the contemplation of the sixteen truths, the practices of the seven factors of awakening manifesting before them, that is, the untainted of this world severing one grade of affliction, unhinderedly severing one grade or two grades of desire-realm afflictions, unhinderedly severing two grades up to five grades—all these are candidates for once-returner, also called a stream-enterer of superior progress; with reference to this, 'kulaṃkula' is spoken of. As for the fruit: if six grades are completely severed, realizing the liberation of the sixth grade of the desire realm, this is the fruit of once-returner. 'Sakṛdāgāmin' is Indian speech; here it is translated as 'thinned'. Desire-realm afflictions are divided into nine grades; the first six grades are exhausted and the remaining three grades remain; what was severed before is many, and what is not yet severed is few; hence it is called 'thinned'. Third, explaining the person liberated through faith realizing the non-returner: there are also two kinds: first, the candidate; second, the fruit. As for the candidate: if severing seven grades up to eight grades of the desire realm, all are candidates for non-returner, also called a once-returner of superior progress; with reference to this, 'ekabījin' is spoken of. As for the fruit: nine unhindered [paths] severing the desire-realm fetters and realizing the ninth liberation is called the fruit of non-returner. 'Anāgāmin' is Indian speech; here it is translated as 'non-returning'. This person's five lower fetters of the desire realm are exhausted, and they do not return to be born in the desire realm again; hence it is said 'non-returning'. Furthermore, stream-enterers are of three kinds: first, a stream-enterer in progress, which is the candidate for stream-enterer; second, abiding in the fruit, which is precisely the fruit of stream-enterer; third, superior progress—a stream-enterer of superior progress, also called kulaṃkula, which is the candidate for once-returner. Once-returners are of only two kinds: first, abiding in the fruit; second, superior progress. A once-returner of superior progress is also called an ekabījin, which is the candidate for non-returner. Non-returners are also of two kinds: first, abiding in the fruit; second, superior progress. A non-returner of superior progress advances to sever the five higher fetters, namely attachment to form, attachment to formlessness, and other fetters, which is the candidate for arhat. Arhats have only one: abiding in the fruit. Question: This explains attaining the fruits sequentially; how is it distinguished from the Abhidharma's explanation of attaining the fruits by leaping over? Answer: If, while still an ordinary being, one completely severed six grades up to eight grades of desire-realm fetters and had not yet entered the path of seeing the truths, later generating the true clarity of patience regarding suffering, within the fifteen minds one is a candidate for once-returner, and at the sixteenth mind one realizes the fruit of once-returner. If, while an ordinary being, one first severed up to the ninth grade of the desire realm or up to the sphere of nothingness completely, and later entered the fifteen minds of seeing the truths, one is called a candidate for non-returner, and at the sixteenth mind one realizes the fruit of non-returner; this is a person who leaps over, who does not realize the previous two fruits. Although those liberated through faith are dull-rooted, they have five different rooted natures, namely: deteriorating, thinking, guarding, abiding, and superior progress. If realizing the fruit of non-returner, there are further five kinds of parinirvāṇa, as well as seven kinds of parinirvāṇa and eight kinds of parinirvāṇa. The five kinds of parinirvāṇa are: first, parinirvāṇa in the intermediate state; second, parinirvāṇa upon rebirth; third, parinirvāṇa with exertion; fourth, parinirvāṇa without exertion; fifth, parinirvāṇa flowing upstream. The seven kinds of parinirvāṇa open the intermediate parinirvāṇa into three kinds. The eight kinds of parinirvāṇa are the five kinds as before, fully equipped with parinirvāṇa in the present life, parinirvāṇa in formlessness, and indeterminate parinirvāṇa.

6.6

Fourth, explaining the sequential stage of those attained through views: when a follower through the Dharma changes and enters the path of cultivation, they are called 'attained through views'. This sharp-rooted person is perfumed by their own wisdom, sees dharmas and attains principle; hence they are called 'attained through views'. This person attained through views, in the path of thinking, sequentially realizes the three fruits or leaps over to attain the two fruits, just as distinguished under those liberated through faith. The only difference is that due to sharp roots, they do not rely on hearing the Dharma, do not depend on the assembling of multiple conditions, and can see dharmas and attain principle on their own. Those attained through views, being of sharp roots, are exclusively of unshakeable rooted nature; if realizing the fruit of non-returner, they also have the differences of the five kinds of parinirvāṇa, as well as the seven kinds and eight kinds.

6.7

Fifth, explaining the stage of bodily realization: this refers again to the two persons—those of faith-resolve and theoretical attainment—who enter the path of cultivation. Using untainted wisdom, they sever the five lower fetters and the five higher fetters; they thereby generate the four dhyānas and the four formless absorptions. Then, using shared mindfulness, they cultivate the eight liberations, the eight stages of mastery, and the ten universal spheres, entering the nine successive absorptions. Having previously severed both the phenomenal and essential obstacles of the three empty [realms], they further sever the phenomenal obstacles of [the sphere of] neither-conceptualization-nor-non-conceptualization, extinguish all minds and mental factors that objectify principle, and enter the absorption of cessation. Because they attain this absorption, they are called bodily-realized anāgāmins. Why is this? Entering the absorption of cessation resembles the dharma of nirvāṇa; setting it within the body, they put to rest all toil within the three realms. Bodily realizing the cessation of conceptualization and feeling, they are thus called 'bodily realized.' If one explains bodily realization in terms of the first fruit: one has merely previously severed fetters as an ordinary being using conventional wisdom, attained the four dhyānas and the four formless absorptions, and subsequently attained seeing the truths; at the sixteenth moment of mind one realizes the fruit of an anāgāmin and then cultivates shared mindfulness. Returning to the desire realm, one cultivates the liberations, stages of mastery, and universal spheres, enters the nine successive absorptions, and accomplishes bodily realization. There are two kinds of such anāgāmins: first, those abiding in the fruit, who are merely anāgāmins; second, those who take along the fruit and practice toward [the next], who are advancing anāgāmins. Because they are still called practicing toward [the next] as anāgāmins, they are subsumed under the candidates for arhatship. Thus the Dà zhìdù lùn states: 'There are eleven kinds of anāgāmins: five kinds of anāgāmin are properly anāgāmins; six kinds of anāgāmin are subsumed under candidates for arhatship.' One should know that this bodily-realized anāgāmin is an advancing anāgāmin, subsumed under candidates for arhatship. Among the five kinds of parinirvāṇa anāgāmins and seven kinds of parinirvāṇa anāgāmins, they only have the upward-flowing parinirvāṇa; among the eight kinds of parinirvāṇa anāgāmins, they only have the immediate parinirvāṇa and the formless parinirvāṇa. In this way, when the Abhidharma distinguishes the enumerations of anāgāmins based on faith-resolve and theoretical attainment, there are as many as twelve thousand nine hundred and sixty kinds. Expounding this in full is a vast matter; why bother with distinguishing them all?

6.8

Sixth, explaining the temporally liberated arhat: this is the dull-rooted practitioner of faith who attains liberation only by waiting for the right time and the assembly of conditions; hence they are called 'temporally liberated.' The term 'arhat' is an Indian word, which has no translation in this land, and contains three meanings: first, killer of thieves; second, non-arising; third, worthy of offerings. Endowed with these three meanings, one's stage resides in non-learning. There are five kinds of arhats, namely the five kinds generated in accord with practicing by faith: falling back, thinking, guarding, abiding, and advancing. They attain two kinds of wisdom: the wisdom of exhaustion and the views identical to non-learning wisdom. If by using the adamantine samādhi they completely sever the nine grades of delusions in [the sphere of] neither-conceptualization-nor-non-conceptualization, in the next moment they realize the ninth liberation of neither-conceptualization-nor-non-conceptualization, accomplishing the wisdom of exhaustion; in the following moment they attain the views identical to non-learning. Because they sometimes fall back, they are not said to attain the wisdom of non-arising. These five kinds of arhats are of the lineage of practicing by faith and have dull roots; when cultivating the path in the causal state, they must rely on clothing, food, bedding, dwelling places, teachings of the Dharma, and companions to follow and advance their good roots; they cannot advance at all times according to their desires. Each of these five kinds of arhats has two types: those who do not attain the absorption of cessation are merely liberated through wisdom; if they attain the absorption of cessation, they are doubly liberated. If they do not attain the absorption of cessation, in the causal state this person exclusively cultivated the contemplation of mindfulness of dharmic nature and did not cultivate the contemplation of shared mindfulness. If they attain the absorption of cessation, in the causal state this person cultivated the contemplation of mindfulness of nature and also cultivated shared mindfulness; when realizing the fruit, they simultaneously attain the three clarities and the eight liberations, and thus are called doubly liberated.

6.9

Seventh, explaining the non-temporally liberated arhat: this is the sharp-rooted practitioner of Dharma, called the arhat of immovable nature. As for 'non-temporally liberated,' the person of immovable nature is entirely of sharp roots; exercising the path in the causal state, they can advance and cultivate good karma at all times according to their desires without waiting for the assembly of provisions; hence they are called 'non-temporally liberated.' This person cannot be moved by afflictions, hence 'immovable,' which means non-retrogression; they accomplish the three wisdoms, namely the wisdom of exhaustion, the wisdom of non-arising, and the views identical to non-learning wisdom. They can strike holy and good dharmas with the samādhi of doubled emptiness, relinquishing emptiness with emptiness; because of the stability of emptiness, they are said to be able to 'strike.' This arhat of immovable nature also has two different kinds: first, if they do not attain the absorption of cessation, they are merely called liberated through wisdom; second, if they attain the absorption of cessation, they are doubly liberated. If upon hearing the Buddha preach the gate of the Tripiṭaka teaching they cultivate object-oriented mindfulness, they then generate the four analytical knowledges and are called unhindered in liberation; they are called pāramitā śrāvakas, capable of fully perfecting all the merits of an arhat. Question: The temporal and non-temporal persons differ in sharpness and dullness; how can both attain double liberation? Answer: This distinguishes dull from sharp to explain the difference in difficulty and ease; how does it relate to whether they attain it or not?

6.10

These seven sages are called true śramaṇas. There are two kinds of śramaṇa: first, simply called 'śramaṇa,' which is the cause; second, 'śramaṇatā,' which is the fruit. Or, there are eighty-nine śramaṇas, namely the eight patiences of seeing the truths and the eighty-one unhindered [paths] of cultivation. Regarding śramaṇatā, there are also eighty-nine, namely the eight wisdoms of seeing the truths and the eighty-one liberations of cultivation. Regarding śramaṇatā, there are further two kinds: first, conditioned fruits, which are eighty-nine conditioned fruits; second, unconditioned fruits, which are eighty-nine unconditioned fruits. This is in terms of wisdom and severing: explaining the eighty-nine conditioned fruits in terms of the virtue of wisdom, and explaining the eighty-nine unconditioned fruits in terms of the virtue of severing.

6.11

The general explanation of the great import of the stages of the seven worthies and seven sages according to the door of existence in the Abhidharma of the Tripiṭaka teaching is concluded. However, the teachings on worthies and sages involve many matters; although the door of existence in the Abhidharma has many explanations, none exceed this. If one wishes to distinguish and investigate its branches in full, one must read the Vibhāṣā. Question: The earlier explanation of the stage of dry wisdom indeed takes a different path from old interpretations. The subsequent explanation of the stage of nature, seeing, cultivation, and non-learning does not seem to differ from ordinary interpretations. Answer: If dry wisdom is different, then the stage of nature, seeing, cultivation, and non-learning are all different. For example, like a living person and a dead person: if one part of the body is alive, all parts of the body are alive; if one part of the body is dead, all parts of the body are dead. With the difference between life and death, how could not all be different? Now we explain that if dry wisdom is like a living person, then the stage of nature, seeing, cultivation, and non-learning are all like a living person; when others explain dry wisdom as like a dead person, then the stage of nature, seeing, cultivation, and non-learning are all like a dead person. Furthermore, now we explain that if dry wisdom is like a dead person, then the stage of nature, seeing, cultivation, and non-learning are all like a dead person; when others explain dry wisdom as like a living person, then the stage of nature, seeing, cultivation, and non-learning are all like a living person. One should use wisdom and severing to match the analogy from beginning to end; terms and marks are like body parts—how could they not be the same? But wisdom and severing from beginning to end are like the difference between life and death; how could they not differ? One who understands this intent is like a person with eyes, where the light of the sun and moon illuminates and reveals various colors. One who is confused about this intent is like lighting a torch for a blind person; what benefit is it to one who lacks eyes?

6.12

Next, this should explain the stages of the twenty-seven worthies and sages entering the path through the door of emptiness in the Tripiṭaka teaching: practitioners of faith and of Dharma are the two worthies. When in the expedient path through the door of emptiness they generate genuine untaintedness, yet have not exhausted the delusions of view and lack practice, this is the proximate candidate for stream-entry; when the delusions of view are exhausted, it is called the fruit of stream-entry. When the understanding of emptiness grows brighter and one severs one to five grades of cultivation [delusions] of the desire realm, it is called candidate for once-returner; when six grades are completely severed, it is the fruit of once-returner. When seven or eight grades are severed, it is called candidate for non-returner; when the nine grades and five lower fetters of the desire realm are exhausted, it is the fruit of non-returner. There are eleven kinds of non-returners; taking along the fruit and practicing toward [the next] is the candidate for arhatship, advancing to sever cultivation [delusions] of the upper two realms; when the nine grades of neither-conceptualization-nor-non-conceptualization are exhausted, it is the fruit of arhatship. There are nine kinds of such arhats. There are two worthies and twenty-five sages, totaling twenty-seven worthies and sages, which are fully set forth in the Chéngshí lùn. However, their phenomenal details are manifold, broadly expounding the meaning of Mahāyāna. As for the Piṭaka door and the door of neither-existence-nor-emptiness, the sūtras do not set them forth in detail and treatises on them have not come to this land; how could one recklessly make judgments about them? Question: The two doors have not been translated and cannot be judged from afar; but since the door of emptiness explains stages superior to the Abhidharma, why discard the superior and use the inferior? Answer: Although the Abhidharma is inferior, it is the foundation of the Buddha's teachings; therefore, after the Buddha's decease, it circulated to benefit beings. Furthermore, when Mahāyāna sūtras and treatises refute the Hīnayāna, their engagement with the lesser vehicle mostly draws upon the door of existence in the Abhidharma and rarely upon the door of emptiness. Therefore, one must briefly set forth the door of existence in the Abhidharma as the foundation of the Buddha's teachings and the sequence of stages of worthies and sages.

6.13

Second, explaining the stages of the pratyekabuddha vehicle in the Tripiṭaka teaching: the Tripiṭaka teaching elucidates the principle of the twelve links of dependent origination with arising and ceasing to clarify the meaning of a pratyekabuddha, which should also possess the four doors. Now, only according to the Sarvāstivāda school explaining the stages of the pratyekabuddha vehicle, there are five points: first, translation; second, distinguishing greater and lesser; third, explaining past conditions; fourth, explaining methods of contemplation; fifth, examination. First, regarding translation, there are two points: first, translating the name; second, explanation. First, translating the name: pratyeka[buddha] is an Indian word, translated here as condition-enlightened. This person, with excellent sharpness of spiritual roots and merit from past lives, studies the twelve links of dependent origination to awaken to the path. Second, explanation: the Dà zhì[dù] lùn states: 'There are two kinds of condition-enlightened: first, solitary-enlightened; second, dependent-condition-enlightened.' First, explaining the solitary-enlightened pratyekabuddha: if no Buddha appears in the world and the Buddha's Dharma has already perished, this person, through conditions from prior lives, can singly give rise to wisdom without hearing it from another, attaining the path through their own wisdom; hence they are called solitary-enlightened. As the Dà zhìdù lùn explains, there was a king who went out to amuse himself in a garden; in the early morning he saw trees and groves flourishing with flowers and fruit, exceedingly delightful. When the king had finished eating, he lay down to rest, and all his court ladies vied to pick flowers, breaking and damaging the grove. When the king awoke and saw the grove ruined, he inwardly awakened that all worldly things are impermanent, changing, and ruined just like this. Having contemplated this, his untainted mind of the path brightly unfolded; severing all fetters, he became a pratyekabuddha endowed with the six superknowledges; he immediately flew to a tranquil, remote place, where the mountain forest was clear and spacious, entered deep dhyāna concentration, and enjoyed unconditioned bliss. Second, explaining the dependent-condition-enlightened: this person's roots of the path are fully mature, and relying on slight conditions they can awaken, just as seeing the grove ruined led to awakening and becoming a pratyekabuddha; the intent of the Dà zhìdù lùn seems to regard this as dependent-condition-enlightened. Now we explain that the dependent-condition-enlightened refers to awakening to become a pratyekabuddha through hearing the twelve links of dependent origination.

6.14

The twelve links of dependent origination have three different [modes]: first, the twelve links across three lifetimes; second, the twelve links across two lifetimes; third, the twelve links within a single lifetime. The three lifetimes refute annihilationism and eternalism; the two lifetimes refute a self; the single lifetime refutes intrinsic nature. First, to explain the twelve links across three lifetimes: two causes of the past, five effects of the present; three causes of the present, two effects of the future. The two causes of the past are ignorance and conditioned volitions. The five effects of the present are consciousness, name-and-form, the six sense bases, contact, and feeling. The three causes of the present are craving, clinging, and becoming. The two effects of the future are birth, and old age and death with the mass of sorrow, lamentation, and suffering. These are the twelve links explained together across the three lifetimes. These twelve links involve three paths: first, the path of afflictions; second, the path of suffering; third, the path of karma. These three paths serve mutually as causes and conditions for one another, and from beginningless time samsāra has continued unbroken down to the present body. If one does not cultivate contemplative wisdom, then rolling on through transmigration in the future, sorrow, lamentation, suffering, and distress will be boundless. If one cultivates contemplative wisdom, then ignorance ceases, up through old age, death, sorrow, lamentation, and suffering all ceasing as well. For example, like a dark room of a thousand years, if one does not place a single lamp in it, that room will remain forever dark; but if one places a single lamp in it, then the old darkness is entirely extinguished and new darkness is not born. If one hears of these twelve links and gives rise to genuine untainted [wisdom], then ignorance ceases, up through old age, death, and the mass of sorrow and suffering ceasing as well; this is called being awakened through conditions.

6.15

Second, to next explain the twelve links across two lifetimes: this comes from the Mahāsaṃnipāta Sūtra, which the Buddha preached for people seeking the pratyekabuddha [path]. These twelve links consist of ten in the present and two in the future. Alternatively explained, there are nine in the present and three in the future. The ten in the present are: First, ignorance: The Mahāsaṃnipāta Sūtra says, 'What is meant by contemplating ignorance? First contemplate the intermediate existence giving rise to a mind of craving toward the parents; through the condition of craving, the four great elements combine, and the two drops of semen and blood unite into a single drop as large as a bean, called kalala. This kalala has three things: first, life vitality; second, consciousness; third, warmth. Karmic conditions from past lifetimes induce the fruition, wherein there is no agent nor recipient; the initial inhalation and exhalation of breath is called ignorance. At the time of the kalala, the entry and exit of the breath has three paths, namely the two orifices of mouth and nose following the rise and fall of the mother's breath, transforming once every seven days. The breath entering and exiting is called lifespan; this is called the path of wind. Not foul and not rotting is called warmth. The mental consciousness within this is called consciousness. Good sons! If there are those who wish to attain the fruit of a pratyekabuddha, they should contemplate such twelve links of dependent origination.' Second, conditioned volitions: one further contemplates the conditions of the three feelings, the five aggregates, the twelve sense bases, and the eighteen elements. What is this contemplation? Following the mindful mind, one contemplates the entry and exit of breath. One contemplates the inner body—skin, flesh, sinews, bones, marrow, and brain—as like clouds in the sky. The wind within this body is also like this. There is wind that can rise, wind that can descend, wind that can fill, wind that can wither, and wind that makes grow; therefore, the entry and exit of breath is called physical action. Because inhalation and exhalation arise from applied and sustained thought, it is called mental action. Combining to produce speech, it is called verbal action. Third, consciousness: through the condition of the three actions, consciousness arises; hence it is called consciousness. Fourth, name-and-form: through the condition of attachment to consciousness, there are the four aggregates as well as the matter aggregate; hence it is called name-and-form. Fifth, the six sense bases: through the condition of the five aggregates, consciousness operates in the six places; hence it is called the six sense bases. Sixth, contact: the confrontation of eye and form is called contact, and so on through the mind and mental phenomena being also like this. Seventh, feeling: through the condition of contact, taking note of forms up through mental phenomena is called feeling. Eighth, craving: covetous attachment to forms up through mental phenomena is called craving. Ninth, clinging: through the condition of craving, seeking in the four directions is called clinging. Tenth, becoming: through the condition of clinging, one receives a future body; hence it is called becoming. The two links below this belong to the future. Eleventh, birth: through the condition of becoming there is birth; this is called birth. Twelfth, old age and death: through the condition of birth, there is old age and death, and various sufferings. These are called the great tree of the five aggregates, twelve sense bases, eighteen elements, and twelve links of dependent origination. If upon hearing these conditions one gives rise to genuine untainted [wisdom], this is also called being awakened through conditions; the full exposition comes in detail from the Mahāsaṃnipāta Sūtra.

6.16

Third, to next explain the twelve links within a single lifetime: this is considered solely in terms of the present, arising in accordance with a single mind-moment, wherein the twelve links are completely present; this also comes from the Mahāsaṃnipāta Sūtra, preached as these conditions for people [seeking to become] pratyekabuddhas. The sūtra says: 'Because the eye sees forms and gives rise to a mind of craving, it is called ignorance. Creating karma for the sake of craving is called conditioned volitions. Focusing the mind with single-minded attention is called consciousness. Consciousness operating together with forms is called name-and-form. Generating covetousness at the six places is the six sense bases. Seeking craving based on the sense bases is called contact. Taking note of forms up through mental phenomena is called feeling. If the mind is covetously attached, it is called craving. Seeking these dharmas is called clinging. The arising of these dharmas is called becoming. Their sequence being unbroken is called birth. Because the sequence is broken, it is called death. The conditions of birth and death pressing with various sufferings is called distress. Up through generating covetousness regarding the mind and mental phenomena, it is also like this. These twelve links are fully present within a single mind and a single moment of thought.' If upon hearing of these conditions, one's mind opens and understands so that one gives rise to untainted wisdom, this is also called being awakened through conditions. The text of the Jewel Necklace Sūtra also sets forth ten kinds of twelve links of dependent origination; if one gives rise to genuine untainted [wisdom] upon hearing any one of them, all are called being awakened through conditions. They will not be fully set forth now. When the Nirvāṇa Sūtra says, 'Just as an old man of one hundred and twenty is incapable of being entrusted with gold,' its meaning lies here. Question: Does a solitary-realizer also attain awakening through all the conditions spoken of above? Answer: It all depends on past practice in previous lives. Question: If by relying on the teaching of the three kinds of conditions one attains untainted wisdom, then this is an awakened-by-conditions who receives the teaching, who is termed a sharp-rooted śrāvaka. How do the three wisdoms of innate, hearing, etc., arise? Furthermore, question: What is innate wisdom? What is expedient wisdom? Answer: Second, to clarify the differences distinguishing greater and lesser: both kinds of pratyekabuddhas have differences of greater and lesser. Now, explaining the solitary-realizing pratyekabuddha, there are two kinds: First, one who was originally a trainee born among humans at a time when there is no Buddha and the Buddhadharma has already disappeared; or, when a srotaāpanna has completed seven lifetimes and will not undergo an eighth lifetime, he awakens on his own and achieves the way. This person is not called a Buddha, nor is he an arhat; he is named a lesser pratyekabuddha. If we discuss his power of the path, it may be inferior to great arhats such as Śāriputra. Second, the great pratyekabuddha: during two hundred kalpas he cultivates merit and increases wisdom, obtaining portions of the thirty-two marks—either thirty-one marks, or thirty marks, twenty-nine marks, down to a single mark. Among the nine kinds of arhats, his wisdom and sharp faculties are superior; regarding all profound dharmas he is able to know and enter them through collective and separate consideration; having cultivated dhyāna for a long time, he always delights in solitary dwelling. Having such marks, he is named a great pratyekabuddha. Across all three kinds of twelve links, one distinguishes greater and lesser. In the case of those awakened through conditions, distinguishing greater and lesser is also like this.

6.17

Third, to clarify past conditions: the past causes planted by these two kinds of solitary-realizing pratyekabuddhas, greater and lesser, are different. If in a previous life one exclusively cultivated the contemplation of the twelve links through mindfulness of dharmic nature, when wholesome roots are ripe, one appears in an era without a Buddha and, through seclusion, spontaneously awakens on one's own, becoming a lesser pratyekabuddha. If in past lives one cultivated both kinds of mindfulness, namely dharmic nature and shared [mindfulness], so that wholesome roots in principle and phenomena are ripe, then through solitary awakening one realizes on one's own, being fully endowed with the three knowledges, the eight liberations, and the six supernatural knowledges, becoming a great pratyekabuddha. As for their collectively not producing the four unimpeded eloquence-knowledges, dhyāna is an internal realization, whereas when the cause of practice accords with wisdom, the producing of names and meanings belongs to external dharmas; hence, although they have past habituation, these cannot be produced. Distinguishing past conditions is all done in terms of the three kinds of twelve links and the ten kinds of twelve links. If one is born in the era of a Buddha and hears the Tripiṭaka teaching of the arising and ceasing twelve links, one immediately produces the four eloquence-knowledges and is again called an arhat, counted among the śrāvaka assembly; just as Kāśyapa, Śāriputra, and the like were all people of the pratyekabuddha disposition, and are also called pratyekabuddhas. If it were not so, how could the twelve links of dependent origination be preached straightaway for those seeking the pratyekabuddha vehicle? Even if this person does not encounter a Buddha, he would naturally attain the way on his own. As the Lotus Sūtra says: 'If there are people with merit who have formerly made offerings to Buddhas and aspire to seek the superior Dharma, he preaches for them [the vehicle of] the awakened to conditions'—these are all those awakened through conditions. The three kinds and ten kinds of dispositions, and the differences in their past conditions, can thus be understood.

6.18

Fourth, explaining the method of contemplation. There are two kinds of methods for contemplating the twelve links of dependent origination: first, contemplating the twelve links belonging to craving; second, contemplating the twelve links belonging to views. Contemplating the twelve links belonging to craving has two aspects: first, deducing and inquiring; second, contemplating and demolishing. First, deducing and inquiring: this person hears the teaching of the arising and ceasing of correct causes and conditions, understands it with distinct faith, and realizes that all afflictions belonging to craving are the twelve links of dependent origination. Entering absorption, desiring to still [the mind], reaching the fundamental source in his mind, seeking spontaneous wisdom, taking pleasure in solitude and wholesome tranquility, cultivating the stilling of the mind, he attains various meditative absorptions. Abiding in this absorption, he knows that afflictions belonging to craving are none other than ignorance. Deducing and inquiring in reverse and forward sequence, he directly sees the twelve links of dependent origination. How does he deduce it in reverse? Due to what does this craving arise? He immediately knows it is due to sensation. Due to what does sensation arise? He immediately knows it is due to contact. Thus, due to what does contact arise? It is due to the six sense fields. The six sense fields are due to name-and-form; name-and-form is due to consciousness; consciousness is due to karmic formations; karmic formations are due to ignorance—the all-inclusive afflictions of the past. Again, tracing this craving forward: craving can produce grasping; due to grasping, the karma of existence is accomplished; due to this karma of existence, there is the birth of the twenty-five states of existence in the future; due to birth, there are aging, death, sorrow, lamentation, and the mass of suffering, transmigrating without limit. If, through the contemplation that stills the mind, he enters deep meditative absorption and deduces and inquires in reverse like this, he may at times see his first conception as a kalala, and even see his past body creating karma and afflictions, extending to two lives, or hundreds and thousands of lives. Inquiring forward into grasping and existence, if through the power of meditative absorption, he may see one future life, or even ten, a hundred, or a thousand lives. Seeing past and future events, his mind is moved with sorrow, his mind [resolved on] the path becomes diligent, and it increases even further. Second, explaining the contemplation that demolishes the twelve links belonging to craving: this is mindfulness of dharmic nature, contemplating the twelve links of dependent origination serially and distinctively. The contemplation of mindfulness of dharmic nature is briefly as explained before. Why is this? If one contemplates craving, it is the four applications of mindfulness of dharmic nature regarding the defiled five aggregates; if one contemplates sensation, contact, the six sense fields, name-and-form, and consciousness, they are the four applications of mindfulness of dharmic nature regarding the indeterminate five aggregates of present retributive fruition; if one contemplates karmic formations, they are the four applications of mindfulness of dharmic nature regarding the wholesome and unwholesome five aggregates; if one contemplates ignorance, it is the four applications of mindfulness of dharmic nature regarding the past defiled five aggregates of affliction; if one contemplates grasping, it is the four applications of mindfulness of dharmic nature regarding the present defiled five aggregates; if one contemplates existence, it is the four applications of mindfulness of dharmic nature regarding the present wholesome and unwholesome five aggregates; if one contemplates future birth, aging, and death, they are the four applications of mindfulness of dharmic nature regarding indeterminate retributive birth. Thus, using the four applications of mindfulness to observe the twelve links of dependent origination in reverse and forward sequence, one demolishes the four inversions. If inversions are extinguished, this is the extinction of ignorance and all afflictions; because ignorance is extinguished, karmic formations are extinguished, up to the extinction of aging, death, sorrow, lamentation, and affliction. This is called the contemplative wisdom of using the four applications of mindfulness of dharmic nature to contemplate serially and distinctively the twelve links of dependent origination of afflictions belonging to craving.

6.19

Next, second, explaining the contemplation that demolishes the twelve links of dependent origination of afflictions belonging to views also has two aspects: first, deducing and inquiring; second, contemplating and demolishing. First, deducing and inquiring: if one sees that the soul and the world are permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent, these give rise in the present to the four views of self-body and extreme, and due to these four views of self-body and extreme, the fourteen difficult questions and sixty-two views are generated. These four views of self-body and extreme are precisely the four graspings. One inquires into these four graspings in reverse and forward sequence. Inquiring into the four graspings in reverse: the four graspings are due to four cravings; the four cravings are due to four sensations; the four sensations are due to four contacts; the four contacts are due to four sense fields; the four sense fields are due to four kinds of name-and-form; the four kinds of name-and-form are due to four consciousnesses; the four consciousnesses are due to four karmic formations; the four karmic formations are due to four kinds of ignorance. Again, inquiring forward into the four graspings: the four graspings can produce four existences; these four existences then receive all twenty-five states of existence, with birth, aging, sickness, death, sorrow, lamentation, and affliction. If, through the contemplation that stills the mind, he attains deep meditative absorption, he may see events of past and future lives, fully as explained before. Second, explaining contemplation and demolishing: through the contemplation of the four applications of mindfulness of dharmic nature, one contemplates the four graspings and the four views of self-body and extreme, continuing thus in sequence down to ignorance, demolishing [the views regarding] the past of whether one has departed [as such], has not departed, both has departed and has not departed, or neither has departed nor has not departed, which are the defiled five aggregates of the two views of self-body and extreme. Further, contemplating forward existence, the four graspings, up to future birth and death, one demolishes whether [the world] is finite, infinite, both finite and infinite, or neither finite nor infinite, which are the defiled five aggregates of the two views of self-body and extreme. If one can thus use the four applications of mindfulness of dharmic nature to demolish the four views of the two views of self-body and extreme across the three times, one thereby demolishes the fourteen difficult questions and sixty-two views, and all afflictions belonging to views are extinguished simultaneously. This is called: with the extinction of ignorance, karmic formations are extinguished, up to the extinction of aging, death, sorrow, lamentation, and affliction. When afflictions belonging to views are extinguished, one then re-employs the previous contemplation of the four applications of mindfulness of dharmic nature regarding the twelve links of craving, contemplating and demolishing desire-craving, form-craving, and formless-craving, so that all are extinguished. Thus, when the paths of affliction and karma in the three realms are extinguished, this is called nirvāṇa with remainder. When the path of the suffering of craving is extinguished, this is nirvāṇa without remainder. This is called using the wisdom of the four applications of mindfulness of dharmic nature to contemplate the twelve links of dependent origination and enter nirvāṇa. The method of contemplation of mindfulness of dharmic nature is briefly as explained before. Therefore the sūtra says: 'The meaning of the twelve links of dependent origination is exceedingly profound, difficult to understand and difficult to see'—the point lies here. For instance, when the Buddha spoke the *Mahāparinirvāṇa-sūtra*, there was an outsider named Puṇa who asked the World-Honoured One, saying: 'Gautama, how will you cause me to know whether the soul and the world are permanent, up to neither permanent nor impermanent?' The Buddha replied, saying: 'If you can exhaust the old and not create the new, you will be able to know whether the soul and the world are permanent, up to neither permanent nor impermanent.' The brāhmaṇa then said: 'I already know.' The Buddha asked: 'How do you know?' The brāhmaṇa replied, saying: 'The old is called ignorance; the new is called grasping and existence. If one knows ignorance and does not give rise to grasping and existence, one immediately knows whether the soul and the world are permanent, up to neither permanent nor impermanent.' At that time, the brāhmaṇa requested to go forth as a disciple of the Buddha. Furthermore, the *Mūlamadhyamakakārikā* explains: 'The sūtras of the śrāvakas enter paramārtha-satya entirely by contemplating the twelve links of dependent origination to demolish the sixty-two views and enter the paramārtha.' If one thoroughly grasps this meaning, it does not only demolish outsiders. If disciples of the Buddha, through study and seated meditation, produce various views, grasp and attach to them, disputing and giving rise to afflictions, gathering the karmas of birth and death in the twenty-five states of existence, these are all the twelve links of dependent origination belonging to views. Those who realize this are able to examine and demolish them using mindfulness of dharmic nature, and are then able to attain liberation. Those who are confused about this will have the twelve links of dependent origination flowing through birth and death without bound. Therefore the *Mūlamadhyamakakārikā* says: 'Because true dharma, as well as a teacher and a listener, are difficult to find, therefore birth and death are neither finite nor infinite.' The assistance of shared mindfulness and object-oriented mindfulness in contemplating the twelve links of dependent origination can be known by analogy with the above.

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四教義 — Classical Chinese