本業瓔珞經疏 1.23.2

1.23.2

A coarse mind is investigative contemplation (vitarka); a subtle mind is analytical contemplation (vicāra). When contemplation becomes ever more ripe and harmonious, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes further attuned and stabilized, this constitutes bliss (sukha). Directly attaining the substance of absorption is called one-pointedness of mind (ekāgratā). In the second dhyāna, one is separated from distraction and mature, free of all investigative and analytical contemplation, which constitutes inner tranquility. In the third dhyāna, since one is free from the mind of joy, letting go of and resting the mental activities is called equanimity (upekṣā). Since there is no conditioning perception, one is able to relish the object without wavering, which constitutes mindfulness (smṛti). Being completely fulfilled in that very stage constitutes bliss (sukha). Since the conditioned grasping is not yet exhausted, there is still the illumination of wisdom, which constitutes wisdom (prajñā). In the fourth dhyāna, the stage attains signlessness; cut off from the four sensations, it is devoid of both pain and pleasure, which is called neither-painful-nor-pleasant. Question: Why is it called dhyāna? What is meant by samādhi? Answer: This sūtra says: 'Dhyāna is called a grove of limbs; samādhi is called restrained containment.' Because it does not scatter across kalpas, it is called meditative absorption (dhyāna-samādhi). Dhyāna receives its name from its functions; when discussing samādhi, it is named after its actual substance. Question: What about the differences in depth of the four dhyānas? Answer: The Dharmaguptaka-vinaya states: The initial conditioning of the first dhyāna corresponds to water and roasted flour mixed together yet not truly merging into one another. The second dhyāna is like a spring atop a mountain; not that it does not moisten, but the place of its origin is shallow and small, lacking great utility. The third dhyāna is like a flower in a pond, brimful inside and out, inexhaustible. The fourth dhyāna is like a lamp in a closed room, untouched by interior or exterior movement, its light rising straight up, attuned and straight without wavering. Question: What are their physical colors and signs? Answer: The first dhyāna is yellow; the second dhyāna is pure white. If fully executing the ritual practice, it is as explained in the Yogācārabhūmi-sūtra. Therefore, collectively taking the four dhyānas, the four formless attainments, and the four immeasurables, they are determined as the twelve gateways. Regarding 'the initial investigative contemplation, analytical contemplation, joy, bliss, and one-pointedness of mind': above, the twelve gateways were collectively mentioned; here, the five limbs of the first dhyāna are individually listed. Initially harmonizing with the serene condition is called investigation (vitarka). Reflecting and cultivating within the serene condition is called analysis (vicāra). When contemplation becomes ever more attuned, pleasurable satisfaction arising from the obstruction of meaning is called joy (prīti). When joy becomes ever more mature, it is called bliss (sukha). The blissful mind maintaining tranquility constitutes one-pointedness of mind. These four serve as causes to attain the fruit of the first dhyāna; therefore, it is said that the sixth, the silent mind, is the substance of absorption. In the second dhyāna, there are joy, bliss, reliance, and one-pointedness of mind: halting distraction and obtaining tranquility, there is joy. When joy turns into gladness, it is called bliss. When bliss gives rise to merits, it is called reliance. The silent cessation of the mind of reliance constitutes one-pointedness of mind; directly attaining the substance of absorption constitutes one-pointedness of mind. In the third dhyāna, there are bliss, protection, mindfulness, wisdom, and one-pointedness of mind: pleasurable satisfaction is bliss; attuning the mental factors is protection; following the object is mindfulness; illuminating principle and entering emptiness is wisdom; maintaining tranquility constitutes one-pointedness of mind. The five minds serve as causes, and the sixth, the silent mind, is the substance of absorption. In the fourth dhyāna, there are neither-painful-nor-pleasant, protection, mindfulness, and one-pointedness of mind: not being conditioned or troubled by the suffering of the lower desire realm or the bliss of the third dhyāna is called neither-painful-nor-pleasant. Regulating all minds is protection. Relishing the object is mindfulness. Serene conditioning upon a single object constitutes one-pointedness of mind. The fifth constitutes the fruit. Dhyāna being called a 'grove' is understandable. As for the four formless samādhis sharing the five limbs: in all four stages, perception serves as the path of expedients. Protection is attuning. Venerating and halting is abiding. Contemplation of the object is illuminating the condition. Taking the five as causes, the sixth mind constitutes the fruit. Arising from the fruit of samādhi are the four immeasurable minds, called immeasurable samādhi. Regarding 'the noble ones manifest as identical to ordinary persons': ordinary persons cultivate samādhi therein, receive the fruit of eighty thousand kalpas of life, and cling to it as ultimate. For the sake of ordinary persons, the noble ones take birth in that place, and through the power of mastery, they further surpass these dharmas, enter immeasurable samādhi, and teach and transform sentient beings in hundreds of thousands of buddha lands. As for the dharmas practiced by bodhisattvas of the fourth ground, the Flaming Ground: this refers to the practice of exhaustively learning the thirty-seven factors [of awakening]. The first twenty-two factors contemplate the emptiness of conventional designations, extinguishing the mind that manifests the characteristics of self and person, from the four applications of mindfulness to the five powers. The eightfold noble path extinguishes the self and person of real dharmas. The seven factors of awakening are the contemplation of the two truths. They manifest one hundred million dharmakāyas to transform sentient beings. As for the dharmas practiced by bodhisattvas of the fifth ground, the Difficult to Conquer Ground: this refers to the sixteen truths. Though there are sixteen truths, they do not exceed the four truths. The five truths—the truth of existence, the truth of distinction, the truth of marks, the truth of manifesting achievement, and the truth of expounding—are distinctions within the truth of existence. There are two kinds of four truths: the higher is the unconditioned four truths; the lower four are the conditioned truths. The truth of emptiness and the supreme truth take emptiness as the truth. The Tathāgata's truth of wisdom takes wisdom as its substance. As for the treatises on the five sciences, they are as expounded above. As for the dharmas practiced by bodhisattvas of the sixth ground, the Manifest Ground: this refers to the twelve links of dependent origination. With compliant forbearance manifested, there are ten kinds of contemplation of the twelve links of dependent origination: First, because of grasping at a self and giving rise to karmic actions, there are the twelve. Second, regarding taking birth in the three realms, taking the mind as the root, there are the twelve. Third, because avidyā deludes regarding the supreme [truth], there are the twelve. Fourth, avidyā has two meanings: first, deluding regarding principle; second, acting as a condition for karmic formations (saṃskāra). Karmic formations have two meanings: first, creating good and evil; second, acting as a condition for consciousness (vijñāna). Through mutual dependence such as this, there are the twelve. Fifth, avidyā can produce karmic formations, and karmic formations can produce consciousness; through mutual assistance and completion, there are the twelve. Sixth, avidyā, craving, and grasping are the path of defilements; karmic formations and existence are the path of karma; the five present fruits and future birth-and-death are the path of suffering; hence there are the twelve. Seventh, the three periods of time: in the past are avidyā and karmic formations; in the present are consciousness, name-and-form, the six sense bases, contact, and sensation; in the future are craving, grasping, existence, and birth-and-death; hence there are the twelve. Eighth, the three kinds of suffering: avidyā, karmic formations, consciousness, name-and-form, and the six sense bases are the suffering of conditioning; sensation is the suffering of suffering; from sensation and grasping up to old age and death is the suffering of change; hence there are the twelve. Ninth, because this exists, that exists; because this does not exist, that does not exist; taking emptiness of nature as the root, there are the twelve. Tenth, because avidyā exists, bondage produces the twelve. As for contemplation in reverse and forward order: the cessation of avidyā entails the cessation of karmic formations, up to old age and death, which is contemplation in reverse order. As for the dharmas practiced by bodhisattvas of the seventh ground: this refers to 'taking the wisdom of the three emptinesses,' which is the contemplative mind of the seventh ground. As for the three emptinesses: when causes are exhausted, it is unconditioned; when fruits are exhausted, it is signless; the twofold emptiness of causes and fruits being emptied once again is the emptiness of emptiness. Regarding 'the fruit and retribution of form and mind being extinguished with nothing remaining': on this ground, among the three forbearances, it is the superior forbearance; because it permanently eliminates the form and mind of the three realms, it is said that 'they are extinguished with nothing remaining.' From 'all practices' to 'fulfillment': this explains that the cultivation of the above three emptiness minds is fulfilled.