釋禪波羅蜜次第法門

*2. THE FOUR IMMEASURABLE MINDS

Explanation of the Four Immeasurable Minds

This is divided into five parts:

A. Explanation of the sequence

B. Explanation of the terms

C. Explanation of the places of cultivation

D. Explanation of cultivation and realization

E. Explanation of the merits of the Four Immeasurable Minds

A. EXPLANATION OF THE SEQUENCE

The reason the Four Immeasurable Minds are explained after the Four Dhyanas is that practitioners are of two kinds:

– Mundane

– Supramundane

I. MUNDANE

There are three kinds:

– Those who delight in supreme states of mastery and aspire to become Brahma Kings continue to cultivate the Four Immeasurable Minds after attaining the Four Dhyanas. Why is this?

The Four Dhyanas belong only to the Form Realm. Their cultivation perfects oneself but does not yet benefit others; therefore, their merit remains inferior, and if practitioners are born in that heavenly realm, they will not become heavenly kings. If they further cultivate the Four Immeasurable Minds, inwardly directing their minds toward sentient beings throughout the ten directions as they enter samadhi, arousing loving-kindness and compassion that universally embrace all beings, their vast minds of benefiting others will yield abundant merit. If they are born in that heavenly realm, they will certainly become Brahma Kings, exercising sovereign command. Therefore, after attaining the Four Dhyanas, practitioners should additionally cultivate the Four Immeasurable Minds.

– Although non-Buddhist practitioners attain the Four Dhyanas, they perceive the perils of consciousness. Desiring the quiescent extinction of the nirvana of non-perception, yet not knowing the method for breaking through the characteristics of form, they instead use erroneous wisdom to extinguish consciousness and enter the Concentration of Non-Perception.

– Some ordinary beings and non-Buddhists, regarding the Form Realm with aversion as though it were a prison, single-mindedly strive to break through the characteristics of form and cultivate the Four Formless Concentrations. Ordinary beings can also cultivate and attain all these concentrations, but their inclinations differ, for each cultivates according to what they variously prefer.

II. SUPRAMUNDANE

There are likewise two kinds: practitioners of the Lesser Vehicle and practitioners of the Great Vehicle. After attaining the Four Dhyanas, both kinds proceed to cultivate the Four Immeasurable Minds.

– Practitioners of the Lesser Vehicle seek only to discipline their own minds and increase their merit, thereby enabling them to realize nirvana more easily.

– Practitioners of the Great Vehicle wish to liberate sentient beings and must therefore take the mind of great compassion as their foundation. Hence, the method of cultivating the Four Immeasurable Minds must be explained after the Four Dhyanas.

QUESTION: In the Mahayana, a hypothetical question is posed: “The Four Dhyanas already fully contain such concentrations as the Four Immeasurable Minds and the Totalities. Why, then, are they now explained separately?”

ANSWER: Although the Four Dhyanas contain all these methods of concentration, if they were not explained separately, practitioners could not understand the merits of the Four Immeasurable Minds. It is like a precious object contained in a sack: unless it is pointed out, how could anyone know to retrieve it? Thus, to reveal these great blessings and merits, the Four Immeasurable Minds are taught.

For those who regard the Form Realm with aversion as though it were a prison, the Four Formless Concentrations should be taught. For those who cannot attain mastery in contemplating the various objects of cognition, the Eight Superior Spheres should be taught. For those who are obstructed and impeded upon the path and cannot penetrate it, the Eight Liberations should be taught. For those whose minds are not harmonized and who cannot enter dhyana in sequence, the Nine Successive Concentrations should be taught. For those who cannot contemplate all objects of cognition universally at will, the Totalities should be taught.

QUESTION: If this is so, do those who have now attained the Four Dhyanas necessarily possess in full the Four Immeasurable Minds and the other meditative concentrations?

ANSWER: If discussed according to this meaning, there is no error in saying that the undefiled Four Dhyanas contain the Four Immeasurable Minds. Why is this? Because undefiled dhyana fully contains all the Dharma gates of contemplative practice. If speaking of the fundamental defiled dhyanas, however, this would be like saying that ghee(1) is already present in milk.

B. EXPLANATION OF THE TERMS

The Four Immeasurable Minds: (the four qualities of mind that Buddhas and bodhisattvas must possess in order to liberate immeasurable sentient beings everywhere, freeing them from suffering and enabling them to attain happiness).

1. The immeasurable mind of loving-kindness: Loving-kindness is the mind that cherishes and remains mindful of sentient beings, wishing them happiness and benefit.

2. The immeasurable mind of compassion: Compassion is the mind that remains mindful of and feels pity for sentient beings whose bodies are undergoing suffering in the five evil destinies.

3. The immeasurable mind of sympathetic joy: Sympathetic joy is the wish to cause sentient beings to pass from happiness into rejoicing.

4. The immeasurable mind of equanimity: Equanimity means relinquishing all three preceding states of mind and simply remaining mindful of sentient beings, without affection or aversion.

Because these four dharmas serve as their objects, they are called the four minds. Because these four minds universally pervade the ten directions without obstruction, they are called the Immeasurable Minds.

Cultivating loving-kindness eliminates feelings of anger toward sentient beings.

Cultivating compassion eliminates feelings of agitation toward sentient beings.

Cultivating sympathetic joy eliminates feelings of sorrow toward sentient beings.

Cultivating equanimity eliminates feelings of affection and aversion toward sentient beings.

The characteristics, sequence, and levels of these four concentrations will be explained below.

C. EXPLANATION OF THE PLACES OF CULTIVATION

These are the places in which the Four Immeasurable Minds are cultivated. This is divided into two parts:

I. GENERAL EXPLANATION

The Four Immeasurable Minds can be cultivated in every dhyana from the First Dhyana through the Fourth Dhyana. As stated in the Explanatory Treatise: “The immeasurable mind of loving-kindness abides in the fundamental dhyanas of the Form Realm and also belongs to the Intermediate Dhyana. Because the Formless Realm has no material form, there are no sentient beings there to serve as objects for the expedient means of contemplation. The Concentration of the Desire Realm and the Ground Not Yet Reached are shallow and inferior, and provide no means for cultivating and producing these merits.”

QUESTION: Within the Concentration of the Desire Realm and the Ground Not Yet Reached, those of sharp faculties can give rise to true understanding and insight into principle through these concentrations. Why, then, can they not cultivate the Four Immeasurable Minds?

ANSWER: Because the power of wisdom that contemplates ultimate principle is exceptionally keen, people of sharp faculties can, within the Concentration of the Desire Realm and the Ground Not Yet Reached, give rise to true understanding and insight into principle. However, immeasurable spiritual powers and the like necessarily depend upon profound meditative concentration before their functions can manifest. The Four Immeasurable Minds cannot be cultivated at all within the Concentration of the Desire Realm or the Ground Not Yet Reached; if they do arise, they belong to the First Dhyana and are therefore not discussed here.

Consider, for example, the functions of the merits of the five factors of the First Dhyana: the functions of the two factors of initial application and sustained application are to discern the Desire Realm, and thus they readily give rise to the immeasurable mind of compassion; the function of the factor of joy readily gives rise to the immeasurable mind of sympathetic joy; the function of the factor of bliss readily gives rise to the immeasurable mind of loving-kindness; and the function of the factor of one-pointedness readily gives rise to the immeasurable mind of equanimity. Therefore, these are called the “places of cultivation and realization.”

QUESTION: Since neither joy nor bliss is present in the concentration of the Fourth Dhyana or the Intermediate Dhyana, how can they be bestowed upon sentient beings?

ANSWER: Although joy and bliss are absent within those concentrations, practitioners can use external characteristics of joy and bliss to bestow happiness equally upon sentient beings. For example, practitioners who have relinquished the five desires no longer require the five sense objects and do not engage with or become defiled by desirable objects. Nevertheless, wishing to cultivate and produce merit, they bestow upon sentient beings the supreme and subtle pleasures of the five desires, while their own minds remain undefiled. The bestowal of joy and bliss upon sentient beings within the concentration of the Fourth Dhyana is likewise. The cases of the Intermediate Dhyana and the Ground Not Yet Reached are similar.

II. SPECIFIC EXPLANATION

– Because initial application and sustained application predominate in the First Dhyana, practitioners discern in great detail the suffering of sentient beings in the Desire Realm. Therefore, cultivating the immeasurable mind of compassion within the First Dhyana is easily accomplished.

– Because great joy is already present in the Second Dhyana, cultivating the immeasurable mind of sympathetic joy within the Second Dhyana is easily accomplished.

– In the Third Dhyana, there is a sensation of bliss throughout the entire body; therefore, cultivating the immeasurable mind of loving-kindness in the Third Dhyana is easily accomplished.

– In the Fourth Dhyana, sublime equanimity is already present as an adornment; therefore, cultivating the immeasurable mind of equanimity in the Fourth Dhyana is easily accomplished.

These are the distinctive characteristics of each kind of dhyana, each having its own expedient means.

QUESTION: If so, why did the Buddha teach that, by abiding in the Fourth Dhyana, cultivation of the Four Immeasurable Minds is easily accomplished?

ANSWER: The Fourth Dhyana is called purity of mindfulness. Because one attains immovable concentration, all Buddha-Dharmas and meritorious qualities cultivated within this dhyana are easily accomplished. Therefore, it was taught in this way.

QUESTION: The preceding section stated that cultivating the mind of compassion in the First Dhyana disrupts the sequence. If the cultivation of loving-kindness comes first, then loving-kindness should be cultivated in the First Dhyana, compassion in the Second Dhyana, appreciative joy in the Third Dhyana, and equanimity in the Fourth Dhyana. Why is this not so?

ANSWER: Here, cultivation accords with the distinctive characteristic of each kind of dhyana and does not follow a fixed sequence. It is like the Buddha’s ten disciples, each of whom was foremost in a particular practice. If asked who was foremost in wisdom, one must answer Sariputra. If one were instead to name the person with the greatest monastic seniority as foremost, the meaning would be gravely mistaken.

D. EXPLANATION OF CULTIVATION AND REALIZATION

The cultivation of the Four Immeasurable Minds comprises four practices:

I- Cultivation and realization of the mind of loving-kindness
II- Cultivation and realization of the mind of compassion
III- Cultivation and realization of the mind of appreciative joy

IV- Cultivation and realization of the mind of equanimity

I- CULTIVATION AND REALIZATION OF THE MIND OF LOVING-KINDNESS

This is divided into two parts:

1. Method of cultivation

2. Signs that the meditative concentration of loving-kindness has arisen

1. Method of cultivation

The Buddhist sutras frequently state: “A bhiksu abides with a mind associated with loving-kindness, free from anger, free from hatred, free from enmity, free from affliction, vast and immeasurable, and well cultivated.”

What does it mean to have a “mind associated with loving-kindness”?

As stated in the Treatise: “The practitioner’s mind constantly recollects sentient beings throughout the ten directions. While wishing that sentient beings may attain happiness, the joy of Dharma arises among the mental factors.” When this wholesome state of mind is realized, it is called a “mind associated with loving-kindness.”

A practitioner who wishes to enter meditative concentration must first make a great vow: May all sentient beings attain happiness, and while abiding in meditative concentration, may I be able to see sentient beings enjoying happiness.

“Mental factors” refers to feeling, perception, formations, and consciousness. Bodily karma, verbal karma, and formations not associated with mind—that is, all concordant dharmas—are collectively called loving-kindness. Because loving-kindness is foremost among these dharmas, they are termed the “mind of loving-kindness.” For example, all mental factors are named by people in accordance with their subsequent reflections and are the basis upon which wholesome and unwholesome karma is created; therefore, the power of thought is very great. This is called the phenomenon of a “mind associated with loving-kindness.”

Furthermore, when the practitioner first cultivates loving-kindness, one should use pure mindfulness to wish that one’s loved ones may enjoy happiness. One may begin with parents, siblings, and so forth. Whichever person one loves most, one should single-mindedly recollect that person. If distracting thoughts arise, one should immediately gather the mind and cause them to dissolve, so that the contemplated image of the loved one enjoying happiness appears clearly. Afterward, with a loving mind, one contemplates that all relatives and enemies alike enjoy happiness. Next, one further contemplates that sentient beings in the five unfortunate destinies also enjoy such happiness.

Furthermore, while cultivating loving-kindness, if the practitioner encounters wholesome or unwholesome states or various phenomena arise in meditative concentration, one should not become attached to them. One need only remain single-mindedly focused, continuously contemplating one’s loved one enjoying happiness. The foregoing is merely a brief explanation of the method for cultivating loving-kindness.

2. Signs that the meditative concentration of loving-kindness has arisen

While in meditative concentration, because the power of the practitioner’s wholesome roots, merit, and wisdom has become pure, and because the practitioner single-mindedly recollects and cherishes sentient beings, samadhi immediately arises. Through the power of samadhi, the practitioner in meditative concentration sees a loved one enjoying happiness. Because the practitioner sees the loved one clearly, body and mind become joyful, and the countenance becomes gentle and kindly. After seeing the loved one enjoy happiness, one next contemplates acquaintances and then even enemies enjoying happiness in the same way.

In concentration, the practitioner’s mind sees first one person and then ten people, gradually extending to thousands and tens of thousands of people, entire villages, entire countries, the whole world, and so forth, until sentient beings throughout the worlds of the ten directions are all seen enjoying happiness. While abiding in meditative concentration and seeing others enjoying happiness, the power of concentration within the mind becomes ever more profound and corresponds with the loving-kindness directed outward, remaining tranquil and unmoving. This is called a “mind associated with loving-kindness.” That is, it is associated with such dharmas as feeling, perception, formations, consciousness, the skandhas, dhatus, and ayatanas, as explained previously.

QUESTION: In the concentration of the “mind associated with loving-kindness,” when sentient beings are contemplated, are they seen sequentially, from one person to ten people, or are they all seen simultaneously?

ANSWER: The faculties of practitioners may be swift or slow, so there is no single fixed manner. As to the mind associated with loving-kindness, “loving-kindness” is the mental factor capable of eliminating the defiled and impure afflictions within the mind, such as anger and stinginess. It is like a luminous pearl capable of turning turbid water clear: whenever it is placed in turbid water, the water immediately becomes transparent.

“Free from anger, free from hatred, free from enmity, free from affliction”: whether or not there is a cause in relation to sentient beings, whenever an unwholesome and malicious state of mind arises, it is called anger. When the angry mind intensifies and engages in calculation and deliberation but has not yet reached a definite decision, it is called hatred and is also called enmity. When the mind has reached a decision, is no longer hesitant, and intends to act against another and deliberately cause harm, it is called affliction.

Using the power of loving-kindness to eliminate anger, hatred, and affliction is called being “free from anger, free from hatred, free from enmity, and free from affliction.” Because there is no anger, hatred, enmity, or affliction, the merit of loving-kindness is praised.

“Vast and immeasurable”: these are two designations distinguished within a single mind. Using loving-kindness to contemplate sentient beings in one direction is called “vast.” Contemplating them throughout all four directions is called “great.” Contemplating them in the four directions, above, and below is called “immeasurable.”

Destroying the mind of anger and hatred is called “vast”; eliminating the mind of enmity is called “great”; and eliminating the mind of affliction is called “immeasurable.”

When loving-kindness takes loved ones as its objects, it is called “vast.” When loving-kindness takes acquaintances as its objects, it is called “great.” When loving-kindness takes enemies as its objects, producing abundant merit, it is called “immeasurable.”

In contrast to narrow loving-kindness, it is called “vast”; in contrast to small loving-kindness, it is called “great”; and in contrast to limited loving-kindness, it is called “immeasurable.”

One who “cultivates well” has made loving-kindness firm. When loving-kindness is first realized, it cannot yet be called “well cultivated.” It is not merely recollecting sentient beings with affection, nor merely taking delight in sentient beings, nor merely benefiting a single sentient being, nor merely benefiting sentient beings in a single direction; this is what is meant by “cultivating well.” If the practitioner regards close relatives, distant relatives, and those of intermediate closeness, as well as those bearing great, slight, or moderate enmity, with equal affection and without aversion throughout these nine classes of persons;

and if one extends loving recollection to all sentient beings suffering in the five destinies, viewing them with loving-kindness as parents, siblings, friends, relatives, and acquaintances, always seeking what is good for them and wishing to bring them benefit, peace, and happiness—if this state of mind can be spread universally among all sentient beings throughout the ten directions, only then is it called “well-cultivated loving-kindness.”

Furthermore, if one bestows upon sentient beings only the pleasures of the Desire Realm, this cannot be called “skillful cultivation.” If one bestows the blissful states of the First Dhyana and Second Dhyana, this likewise cannot be called “skillful cultivation.” Only if one can bestow upon sentient beings the pleasures of the Desire Realm up to the blissful states of the Third Dhyana and Fourth Dhyana can this be called “skillful cultivation of the mind of loving-kindness.”

Cultivating loving-kindness in this way is called loving-kindness conditioned by sentient beings. This is practiced by ordinary beings; those still in training who have not yet exhausted the outflows also cultivate this Dharma. Because they discipline their minds and acquire great merit, they can readily enter the undefiled state.

Loving-kindness conditioned by dharmas: Arhats, pratyekabuddhas, and Buddhas have completely eliminated the outflows. These noble ones have shattered the mark of self and extinguished the marks of identity and difference. They contemplate only that all dharmas arise through the continuity of causes and conditions. When they direct loving-kindness toward sentient beings, they also see that sentient beings arise from the continuous conjunction of causes and conditions and that their intrinsic nature is emptiness. The five skandhas are sentient beings, and the object of mindfulness is itself the five skandhas.

Sentient beings do not know that the intrinsic nature of the dharmas of meditative concentration is originally empty, yet they constantly desire the bliss of meditative concentration. Therefore, noble ones arouse loving-kindness and compassion for them and freely bestow bliss upon them. Because this is a conventional dharma, it is called “loving-kindness conditioned by dharmas.”

Unconditioned loving-kindness: This loving-kindness is possessed only by Buddhas. Why is this so? Because the Buddhas do not abide in conditioned or unconditioned dharmas, nor do they rely upon the four directions, the past, the future, or the present. The Buddhas know that dharmas arising through causes and conditions are unreal, false, and inverted; therefore, their minds have nothing upon which to condition themselves.

Because sentient beings do not know the true mark of all dharmas, they revolve in samsara through the five painful destinies. The cause is their minds’ attachment to dharmas and their discriminations of grasping and rejecting. Therefore, the Buddhas teach and transform them through the wisdom of the true mark of all dharmas, enabling sentient beings to attain peace and bliss. This is called “unconditioned loving-kindness.”

For example, when aiding the poor, one may give them material goods, gold, silver, and precious jewels, or one may give them a divine wish-fulfilling jewel. Loving-kindness conditioned by sentient beings, loving-kindness conditioned by dharmas, and unconditioned loving-kindness are likewise. This meaning is explained very extensively in the Mahayana.

Furthermore, in “loving-kindness conditioned by sentient beings,” one sees only the state in which sentient beings experience the pleasant fruits of karmic retribution. In “loving-kindness conditioned by dharmas,” one sees only sentient beings receiving Dharma gates and the mark of nirvana. In “unconditioned loving-kindness,” one sees that all sentient beings equally possess the one Buddha-nature and the equal mark of Permanence and Bliss.

Furthermore, “loving-kindness conditioned by sentient beings” arises within the fundamental dhyanas. “Loving-kindness conditioned by dharmas” arises chiefly within undefiled dhyanas such as Specific Excellence, the Eight Liberations, and the Dhyana of Penetrating Illumination. “Unconditioned loving-kindness” arises chiefly within the Lotus Sutra Samadhi, the Surangama Samadhi, and the Nine Kinds of Dhyana.

II. CULTIVATING AND REALIZING THE MIND OF COMPASSION

This is divided into two parts:

1. The method of cultivation

2. The meditative concentration arising from the mind of compassion

1. The method of cultivation

As the Buddha taught: “If a bhiksu abides with a mind associated with compassion, free from anger, free from hatred, free from enmity, free from affliction, vast and immeasurable, he skillfully cultivates the mind associated with compassion.”

While the practitioner abides in the concentration of loving-kindness, he constantly recollects sentient beings with loving concern and wishes them to attain happiness. Yet after emerging from concentration, he still sees sentient beings suffering in body and mind and consequently gives rise to compassion, thinking: “I must remain mindful of sentient beings and not allow them to undergo these forms of physical and mental suffering.”

The practitioner further thinks: “I am now like a blind person, unable to see my loved ones and enemies dwelling within the five painful destinies. They themselves endure so much physical and mental suffering, yet I neither see nor know it. I remain indolent, eating and sleeping day and night, without arousing the resolve to rescue them.” Having reflected in this way, he makes this vow: “If any sentient beings are undergoing suffering, I hope that while in concentration I may see them and diligently rescue and protect them.” Having thought in this way, he enters meditative concentration.

With a pure and concentrated mind, the practitioner visualizes a loved one undergoing suffering and fixes his mind upon that scene. If distracting thoughts arise, he gathers his mind and returns it, so that the visualization becomes clear.

When the practitioner sees a loved one undergoing suffering, he gives rise to boundless compassion. Next, he visualizes an acquaintance and an enemy, proceeding from one direction to all ten directions, and likewise contemplates sentient beings in the five painful destinies. This is a brief account of the method for cultivating the mind of compassion.

2. The marks of the meditative concentration arising from the mind of compassion

When the practitioner visualizes in this way, his wisdom, merit, and roots of goodness all become pure, and samadhi immediately arises. Within meditative concentration, he sees very clearly a loved one undergoing painful circumstances and thus gives rise to the wish to rescue that person. After seeing a loved one undergo suffering, he next sees an acquaintance and an enemy likewise undergoing suffering, extending to all sentient beings throughout the ten directions and within the five destinies.

While abiding in meditative concentration, the practitioner sees others undergoing suffering, and inwardly he feels immeasurable compassion for them. After emerging from concentration, his mind of compassion becomes even more profound and steadfast. Because his concentrated mind accords with external circumstances, his mind remains tranquil and unmoving.

This is called “a mind associated with compassion.”

“Free from anger, free from hatred, free from enmity, free from affliction, vast and immeasurable” is as explained above.

“Skillful cultivation” means that while the practitioner’s mind of compassion abides in meditative concentration, he not only sees loved ones undergoing suffering and gives rise to compassion for them, but also gives rise to compassion for strangers and enemies throughout the ten directions, as well as for sentient beings in the five destinies who are undergoing suffering. With a mind of equality, he wishes to rescue and protect them all. Therefore, this is called skillful cultivation of the mind of compassion.

Furthermore, if the practitioner gives rise to compassion only upon seeing people undergoing suffering, but does not arouse compassion upon seeing those enjoying happiness or those experiencing neither suffering nor happiness, this is not called “skillful cultivation of the mind of compassion.” If he sees that all three kinds of people are suffering and gives rise to equal compassion for them, this is called “skillful cultivation of the mind of compassion.”

If he sees the suffering experienced by sentient beings in the five destinies as differing, this is called unskillful cultivation of the mind of compassion. If he sees their suffering as being the same and gives rise to equal compassion for them, this is called “skillful cultivation of the mind of compassion.”

It may also be said that seeing sentient beings in the five destinies as all undergoing a single kind of suffering is not called “skillful cultivation of the mind of compassion.” If one can distinguish the different and diverse forms of suffering experienced by sentient beings in the five destinies, this is called “skillful cultivation of the mind of compassion.” The foregoing is a brief explanation of skillful cultivation of the mind of compassion.

QUESTION: Sentient beings in the five destinies experience different karmic fruits of suffering and happiness. For example, sentient beings in the three lower destinies chiefly experience painful karmic retribution; sentient beings in the human realm experience both suffering and happiness; and beings in the heavenly realms chiefly enjoy pleasant karmic retribution. Why, when practicing loving-kindness, does one see all sentient beings enjoying happiness, while when cultivating compassion, one sees all sentient beings undergoing suffering? Is this not an inversion?

ANSWER: It is not so, because this is a method of cultivation leading to liberation. When the practitioner cultivates immeasurable loving-kindness, he must first make this vow: May all sentient beings enjoy every happiness. By visualizing sentient beings in states of happiness and gathering his mind to enter concentration, he immediately sees all sentient beings enjoying happiness.

It is like using a tiny spark with fine dry grass and cow dung as tinder. Only when the fire is burning strongly can it ignite a pile of wet firewood. The mind of great loving-kindness, when it first arises, is likewise like a newly kindled fire: one can contemplate only loved ones enjoying happiness. When the mind of loving-kindness expands equally to those who are neither close nor hostile and to enemies, one sees them all enjoying happiness, without any circumstances of suffering.

Furthermore, all sentient beings revolve through the five destinies, and their suffering and happiness are not fixed. They enjoy only temporary happiness and afterward undergo much suffering. Although they now endure suffering, they will later attain peace and happiness. Though this may not presently be so, it will certainly come to pass. Therefore, the practitioner should apply the mind toward liberation, contemplating all sentient beings as enjoying peace and happiness, without thereby falling into deluded inversion. The cultivation of compassion, sympathetic joy, and equanimity is likewise.

III. CULTIVATING AND REALIZING THE MIND OF SYMPATHETIC JOY

There are two parts:

1. The method of cultivation

As the Buddha taught: “If a bhiksu abides with a mind associated with sympathetic joy, free from anger, hatred, affliction, and enmity, vast and immeasurable, he skillfully cultivates the mind associated with sympathetic joy.”

After the practitioner has entered the concentration of compassion, inwardly pitying all sentient beings who are oppressed by suffering and distress day and night, he reflects: “What must I do to rescue them from suffering, enable them to enjoy happiness, and cause sympathetic joy to arise from that happiness?” At this time, the practitioner deeply contemplates that although sentient beings undergo suffering and distress, this suffering is false and unreal. Formerly it did not exist, yet now it has arisen; therefore, it can easily be eliminated. Why is this so? It is like a sick person who meets a skilled physician: when medicine is administered, the illness is cured; and when clothing, food, and drink are also provided, the patient becomes exceedingly happy.

Or it is like a person who suffers greatly while being burned by fire: if cool water is poured upon him, the sensation of heat immediately disappears, and his mind becomes filled with joy. Or it is like an impoverished and destitute person who, because of poverty and hardship, gives rise to greed and creates many evil karmic deeds. If he is provided with gold, jade, pearls, and precious jewels and is encouraged to practice generosity and perform wholesome deeds, not only will his present poverty and hardship cease and his body and mind become exceedingly joyful, but in future lives he will continually enjoy peace, happiness, wealth, and honor.

Likewise, ignorant and deluded people in the world are bound by afflictions and must undergo much suffering. After hearing the wondrous, undefiled, and pure Dharma and practicing in accordance with it, the illnesses of their afflictions are eliminated, and they realize meditative concentration, wisdom, and the bliss of nirvana.

Through causes and conditions such as these, the suffering they experience has no inherently fixed nature and can easily be eliminated, causing the mind to attain joy, peace, and happiness.

Having contemplated in this way, the practitioner then makes this vow: “May all sentient beings be free from suffering. When I abide in meditative concentration, may I see all sentient beings at peace, joyful, and happy.” Having made this vow, the practitioner immediately enters meditative concentration and, with a purified mind, visualizes a beloved person escaping suffering and enjoying happiness. He contemplates this single-mindedly until the scene becomes clear. Upon seeing the beloved person enjoying happiness, his mind becomes exceedingly joyful.

Next, he visualizes other loved ones, enemies, and ultimately all sentient beings throughout the ten directions and all beings suffering within the five destinies, seeing them all enjoying happiness. The practitioner’s mind thereby becomes immeasurably joyful. This is a concise account of the method for cultivating sympathetic joy.

2. The signs of the meditative concentration of sympathetic joy becoming manifest

After cultivating contemplation in this manner, through the power of wisdom, merit, and purified wholesome roots, samadhi becomes manifest. While in meditative concentration, the practitioner naturally sees a beloved person escaping suffering and enjoying happiness, with the signs of joy appearing distinctly. Within samadhi, the joy of his mind is indescribable. He may even contemplate all sentient beings throughout the ten directions and within the five destinies as likewise enjoying such happiness.

While in samadhi, the practitioner sees sentient beings rejoicing, yet his own mind does not waver in the slightest, and his meditative concentration grows ever more profound. This is called “the mind associated with sympathetic joy.”

The expressions “free from anger, hatred, affliction, and enmity, vast and immeasurable” are to be understood in the same way as in the preceding explanation of loving-kindness.

QUESTION: The mind of loving-kindness can bestow happiness upon sentient beings, while the mind of sympathetic joy can cause them to rejoice. What, then, is the difference between happiness and joy?

ANSWER: The Mahayana states: “Pleasure of the body is called happiness, while gladness of the mind is called joy. That associated with the five consciousnesses is called happiness, while that associated with mental consciousness is called joy.” If, in relation to the five sense objects, the mind gives rise to a pleasurable thought, this is called happiness. If gladness arises inwardly in relation to mental objects, this is called joy.

In desire-realm concentration, that associated with the five consciousnesses is called happiness. In the First Dhyana, that associated with the three consciousnesses—visual, auditory, and bodily—is called happiness. All pleasure within the Third Dhyana is called happiness.

That associated with mental consciousness in the First Dhyana and desire-realm concentration is called happiness, while every pleasurable state within the Second Dhyana is called joy. Coarse gladness is called happiness, while subtle gladness is called joy. At the stage of cause it is called happiness, while at the stage of fruition it is called joy.

The pleasure first attained is called happiness; when the sign of gladness arises from inner joy and manifests outwardly as delight and exuberance, it is called joy. That associated with the faculty of happiness is called happiness, while that associated with the faculty of joy is called joy. Thus, joy and happiness differ in these various characteristics.

QUESTION: If so, why are loving-kindness and sympathetic joy not arranged consecutively?

ANSWER: When practicing loving-kindness, one cherishes sentient beings as one’s own children and inwardly wishes for them to attain happiness. After emerging from concentration, however, one sees that sentient beings are still undergoing suffering. Out of deep compassion, the practitioner wishes to rescue them so that they may attain happiness. Therefore, one first bestows happiness upon sentient beings and only afterward bestows joy. Because the mind of compassion arises immediately after loving-kindness, sympathetic joy cannot be placed directly after loving-kindness.

It is like a mother who, although she constantly thinks of her child and wishes for the child’s happiness, cannot yet be said to rejoice. Later, when she sees that her child has fallen ill, the mother’s heart is filled with sorrow. When the child’s illness has been cured, the mother joyfully entrusts the family estate to the child. Therefore, sympathetic joy is discussed after compassion.

QUESTION: Why, in the explanation of joy and happiness within meditative concentration, is joy classified as coarse, whereas in the immeasurable minds, joy is explained as subtle?

ANSWER: Meditative concentration takes collectedness as primary; therefore, peaceful, tranquil happiness, which assists the characteristics of concentration, is superior. In cultivating the immeasurable minds, contemplating sentient beings is primary. Because sentient beings are taken as the objects of contemplation, a mind of joy is superior and therefore subtle.

Furthermore, when meditative concentration first becomes manifest, the power of concentration is still shallow; therefore, one uses only the quality of happiness to contemplate sentient beings. Why is this so? If one were to contemplate sentient beings through the characteristic of joy, the mind would become scattered and difficult to restrain. After right concentration has grown profound, although joy is present, the mind still does not become scattered; therefore, it is said to be subtle.

IV. CULTIVATING AND REALIZING THE MIND OF EQUANIMITY

There are two parts:

1. The method of cultivation

2. The signs of the meditative concentration of equanimity becoming manifest

1. The method of cultivation

The Buddha taught: “A bhiksu abides with a mind associated with equanimity, free from anger, hatred, enmity, and affliction, vast and immeasurable, and skillfully cultivates the mind associated with equanimity.”

When the practitioner emerges from the meditative concentration of sympathetic joy, he gives rise to this thought: “When I cultivate loving-kindness, I bestow happiness upon sentient beings; when I cultivate compassion, I wish to rescue sentient beings from suffering; and when I cultivate sympathetic joy, I cause sentient beings to rejoice. Yet inwardly I remain attached to the notion that I am benefiting sentient beings and continually bear these two matters in mind. This is not the cultivation of a supreme practice. It is like a father who benefits his children without wishing that they repay his kindness and virtue; only then is he a true father.

“Furthermore, there are many causes through which sentient beings obtain happiness; I alone am not responsible. It would be excessive indeed to say that sentient beings attain happiness because I bestow it upon them. The happiness bestowed upon sentient beings through loving-kindness is merely the personal attainment and understanding gained by the practitioner while cultivating meditative concentration. In reality, sentient beings have not attained happiness. To cling to it as real is therefore an error.

“Furthermore, when I visualize sentient beings experiencing suffering or happiness, joy and sorrow arise in my mind. When joy and sorrow arise, the mind is bound by afflictions, making liberation very difficult. I now wish sentient beings to obtain pure and wholesome Dharma, so I should not abide in these three states of mind.

Although I cherish and remain mindful of those sentient beings, this does them no actual good. I must now relinquish these three states of mind and cultivate genuine wholesome practices that benefit sentient beings.” Having reflected in this way, the practitioner relinquishes all three states of mind and single-mindedly makes this vow: “May all sentient beings be adorned with the wondrous mind of equanimity, and may I behold them all as such.” Having thought thus, he enters concentration.

With a pure mind, he visualizes a loved one experiencing a state that is neither pleasant nor painful, concentrating exclusively upon the object of contemplation. If distracting thoughts arise, he immediately gathers his attention and turns it back, so that the visualization becomes clear.

After clearly seeing the loved one experiencing a state that is neither painful nor pleasant, he next visualizes a neutral person and an enemy, extending this to sentient beings throughout the ten directions and the five realms, all likewise experiencing a state that is neither pleasant nor painful, while his mind of equanimity remains impartial toward them all. This is the method for cultivating equanimity.

2. The Signs of the Arising of Meditative Concentration on Equanimity

After the practitioner has cultivated in this manner, through the power of wholesome roots, merit, and right mindfulness, samadhi immediately arises during contemplation. While in meditative concentration, he need not exert deliberate effort but naturally sees his loved one experiencing a state that is neither pleasant nor painful, with great clarity. Although he clearly sees sentient beings while in concentration, his mind gives rise to neither affection nor aversion.

The same applies to sentient beings throughout the ten directions and the five realms. At that time, within this concentration, the practitioner sees all sentient beings as bearing the characteristic of equanimity. Samadhi arises and no longer wavers; it is stable, profound, and subtle.

Inwardly, his mind is peaceful, impartial, and nondual. This is called correspondence with the mind of equanimity.

The meanings of “free from anger, free from hatred, free from vexation, free from enmity, vast, immeasurable, and well cultivated” are likewise as explained above.

QUESTION: Cultivating the preceding three states of mind must produce merit, but in cultivating equanimity toward sentient beings, where there is already neither suffering nor pleasure, what benefit is there?

ANSWER: The practitioner reflects that although all sentient beings may temporarily leave suffering behind and attain happiness, when that happiness ends, they suffer again; all remain bound by afflictions. Because the practitioner wishes sentient beings to attain a state that is neither painful nor pleasant, their minds become peaceful and free from calamity from beginning to end. Since the mind of equanimity is used to benefit sentient beings, the benefit obtained is also very great.

Furthermore, when cultivating loving-kindness and sympathetic joy, the practitioner may sometimes give rise to infatuated attachment; when cultivating compassion, he may sometimes give rise to sorrow. If craving and attachment are present, the merit is slight and shallow. Upon entering the mind of equanimity, he can eliminate this fault of craving and attachment. Because the afflictions are absent, the merit of cultivating equanimity is very great.

Furthermore, when cultivating equanimity, the practitioner can perform deeds that benefit sentient beings; therefore, his merit increases greatly. The Dharma of cultivating immeasurable equanimity has now been explained in brief.

QUESTION: Why, in compassion, sympathetic joy, and equanimity, is there no discussion of being conditioned by phenomena or being unconditioned?

ANSWER: Because their meaning is the same as in the method for cultivating loving-kindness, there is no need to explain it again.

QUESTION: Among the Four Immeasurable Minds, the Dharma of happiness is divided into two parts. Why are compassion, sympathetic joy, and equanimity not divided into two parts?

ANSWER: Happiness is a state desired by sentient beings, so it is divided into two parts. Suffering is not desired by sentient beings, so it is not divided into two parts.

QUESTION: When cultivating the Four Immeasurable Minds, one enters concentration and vows to behold sentient beings. Does one truly see them, or does one see them through mental visualization?

ANSWER: There are two cases of seeing:

– If the practitioner attains the immeasurable mind of the divine eye, this is true seeing.

– If the practitioner merely uses the method of visualization to gain understanding, visualizing sentient beings and thereby entering samadhi, then, after attaining samadhi, through the power of samadhi he sees them as soon as he enters concentration but does not see them after emerging from concentration. This is understanding attained through the power of samadhi; it is not true seeing.

QUESTION: When attaining the Four Immeasurable Minds, why is there no analysis of the various characteristics of their meritorious qualities, their essence and function, their depth or shallowness, advancement or regression, and so forth?

ANSWER: It is not that these meanings are entirely absent when the Four Immeasurable Minds are attained. It is only because they are not recorded in the text that they need not be analyzed.

E. EXPLANATION OF THE MERITORIOUS QUALITIES OF THE FOUR IMMEASURABLE MINDS

This is divided into two parts:

1. Meritorious Qualities in This Life

In the Agama Sutras, the Buddha taught: “If one enters the samadhi of loving-kindness, one obtains five kinds of meritorious qualities in this present life:

One enters fire without being burned. One is poisoned but does not die. Weapons do not cause injury. One does not die unexpectedly. Benevolent spirits offer protection.”

Because one benefits immeasurable sentient beings, one obtains immeasurable merit.

2. Meritorious Qualities in Future Lives

If one skillfully cultivates the Four Immeasurable Minds, one will be born in the Realm of Form as a Brahma heavenly king. With a vast and immeasurable mind, one embraces sentient beings. If one cultivates the Four Immeasurable Minds in the First Dhyana, one becomes a king in the realm of the First Dhyana. Likewise, if one cultivates the Immeasurable Minds in the Fourth Dhyana, one also becomes a king there.

QUESTION: In the scriptures of the Tripitaka, only the First Dhyana is said to have the title of Brahma Heavenly King, who rules the Saha world. Why is it said here that all four dhyanas have Brahma kings?

ANSWER: The Yingluo Sutra discusses the four dhyanas and states that every level of dhyana has a Brahma king.

QUESTION: If so, why did the Buddha say that attaining the concentration of loving-kindness brings the karmic reward of rebirth in the Brahma heaven?

ANSWER: It is because most sentient beings have heard of and revere Brahma heaven. The Buddha dwelt in the land of India, where at that time there were many non-Buddhist Brahmins. The teaching of the Brahmins was to dedicate the merit they had created and vow to be reborn in Brahma heaven. If they heard that cultivating loving-kindness would bring rebirth in Brahma heaven, they would believe the teaching and cultivate the practice of loving-kindness. Therefore, it was said that cultivating loving-kindness brings rebirth in Brahma heaven.

Furthermore, all heavenly realms in which sensual desire has been eliminated are called Brahma. The single term “Brahma” therefore encompasses the four dhyanas and the four formless concentrations. It is like the discussion of the Five Precepts in the Vinaya: merely stating the precept against false speech also encompasses three matters—harsh speech, divisive speech, and frivolous speech.

If one cultivates the Four Immeasurable Minds within the four dhyanas, then, according to whichever dhyana one cultivates and attains, one will be reborn in the corresponding dhyana realm. Since one is reborn in accordance with one’s meditative attainment, and since cultivating the Four Immeasurable Minds produces immense merit, the resulting karmic rewards are likewise not all the same. Thus, when beings are born in those heavenly realms, how could there be no distinction between kings and their subjects?”

As stated in the Humane Kings Sutra, the Buddha said: “Within the eighteen Brahma heavens, there are also distinctions between rulers and subjects.”

It is also said that in the Fourth Dhyana heavens there is a Great Pure King; yet in the Tripitaka, the Buddha speaks only of a Great Brahma King(2) in the First Dhyana. This is because the First Dhyana possesses initial and sustained thought, and thus has speech by which to preside over and govern the beings in the realms below. By comparison, from the Second Dhyana upward there is no speech arising from initial and sustained thought; therefore, such distinctions are not cited.

QUESTION: If so, why did the Buddha, when speaking of the merits of the Four Immeasurable Minds, say: “One who skillfully cultivates the mind of loving-kindness and cultivates merit to its utmost will be born in the Heaven of Pervasive Purity; one who skillfully cultivates the mind of compassion and cultivates merit will be born in the Sphere of Infinite Space; one who skillfully cultivates the mind of sympathetic joy and cultivates merit will be born in the Sphere of Infinite Consciousness; and one who skillfully cultivates the mind of equanimity and cultivates merit will be born in the Sphere of Nothingness”? Why is it said here that the karmic reward for cultivating loving-kindness is birth in the Brahma heavens?

ANSWER: The Buddha-Dharma is profound, wondrous, and inconceivable. The Buddha spoke in this way in accordance with the capacities of beings whom he sought to liberate.

Furthermore, when one emerges from the meditative concentration of loving-kindness, it is easy to advance into the Third Dhyana.

When one emerges from the concentration of compassion, it is easy to advance into the concentration of the Sphere of Infinite Space.

When one emerges from the concentration of sympathetic joy, it is easy to enter the concentration of the Sphere of Infinite Consciousness.

When one emerges from the concentration of equanimity, it is easy to advance into the concentration of the Sphere of Nothingness.

The aspiration of loving-kindness is that beings may attain happiness, yet its karmic reward is that one personally experiences happiness. Among the heavens of the three realms, the Heaven of Pervasive Purity(3) is the most blissful; therefore, it is said that the supreme merit of loving-kindness leads to birth in the Heaven of Pervasive Purity.

The mind of compassion contemplates beings undergoing the sufferings of birth, aging, illness, and death. The practitioner therefore gives rise to pity and thinks: “How may beings be freed from suffering? If their inner suffering is removed, external suffering comes upon them; if their external suffering is removed, suffering within the mind arises again.” The practitioner reflects: “Where there is a body, there is suffering. Only when there is no body will suffering cease, and space can dissolve material form.” Therefore, it is said that the supreme merit of compassion leads to birth in the Heaven of the Sphere of Infinite Space.

To cultivate sympathetic joy is to wish that beings may attain happiness. When consciousness rejoices, the mind becomes free from the body, like a bird released from its cage. Although in the concentration of the Sphere of Infinite Space the mind is freed from the body, its attachment to space remains an obstruction. Consciousness is present in relation to all dharmas, and consciousness is free and boundless; therefore, the supreme merit of sympathetic joy leads to birth in the Heaven of the Sphere of Infinite Consciousness.

To cultivate equanimity is to wish that beings may relinquish both suffering and happiness. This is the true Dharma, namely, the Sphere of Nothingness. Therefore, the supreme merit of equanimity leads to birth in the Heaven of the Sphere of Nothingness.

Only noble ones possess the wisdom and mastery of the merits of the Four Immeasurable Minds in this way, not ordinary beings. Why? Ordinary beings abide in the First through the Fourth Dhyana and cultivate the Four Immeasurable Minds in accordance with the karmic rewards of those meditative concentrations, but they lack the skillful means to enter the Formless Realm and cultivate the Four Immeasurable Minds there.

Furthermore, the Buddha knew that disciples in later ages would have extremely dull faculties, would discriminate among and cling to dharmas, and would mistake the characteristics of an immeasurable mind for the Four Immeasurable Minds themselves. Only noble ones understand this clearly. The “immeasurable mind with beings as its object” is merely a conditioned, outflow-bound dharma.

Because it takes the Desire Realm as its object, it does not include the Formless Realm. Why? Because the Formless Realm has no connection with the Desire Realm.

Therefore, to eliminate such erroneous views, the Buddha taught the Four Immeasurable Minds. In the Formless Realm as well, one employs the Four Immeasurable Minds to universally take as objects all beings throughout the ten directions; thus, the case of not taking the Formless Realm as an object is not explained separately. This is stated because there still remain the “immeasurable mind with dharmas as its object” and the “objectless immeasurable mind.”

If a practitioner cultivates the Four Immeasurable Minds within the “immeasurable mind with beings as its object,” this also fully includes the “immeasurable mind with dharmas as its object” and the “objectless immeasurable mind.” Cultivating the “immeasurable mind with beings as its object” within the Four Immeasurable Minds is precisely a Mahayana practice.

Furthermore, when a bodhisattva arouses the mind of bodhi and practices the bodhisattva path, this is the immeasurable mind with beings as its object. Although it is cultivated by ordinary beings, it must be realized and known through attainment. After it has been realized, it too cannot be apprehended; hence one does not cling to it. Through skillful means, one can fully encompass all wholesome dharmas within this concentration in order to liberate beings; this is the practice of the bodhisattva path.

Furthermore, the merits of contemplative practice within the immeasurable minds are extremely numerous. Since it is now necessary to discuss another matter, they cannot all be explained here.

Following the section on the Four Immeasurable Minds, the Concentration Without Perception must be explained. Why? Certain non-Buddhist practitioners, weary of the arising and ceasing of conditioned consciousness, seek the eternal, blissful, and quiescent state of nirvana. Yet they lack wisdom and do not know the true Dharma. Upon attaining the Fourth Dhyana, they fail to perceive the dangers of subtle material dharmas(4) and recognize only the false arising and ceasing of consciousness. Consequently, they become disgusted with that consciousness.

They do not know the method of breaking the bonds of material dharmas and eliminating material form, and instead use erroneous wisdom to extinguish consciousness. Through correspondence with this erroneous teaching, no discriminating perceptions remain within their minds, and they then believe that they have attained true nirvana. Because they have not eliminated the bonds of material dharmas, after death they are born in the Heaven Without Perception.

This heaven still belongs to the Form Realm, and they have not yet been liberated from birth and death. They are also called “guest devas.” Similarly, noble anagamins cultivate the Five Grades of Perfumed Dhyana, but because they have not completely eliminated the afflictions of thought in the Form Realm, they must depend upon and take rebirth in the Form Realm; hence they too are called “guest devas.”

Since the Concentration Without Perception is an erroneous teaching and is not a practice for disciples of the Buddha, it is mentioned here only briefly so that the practitioner may understand the characteristics of erroneous and correct concentrations, as part of a complete explanation of the meditative concentrations within the three realms.

Notes to Scroll 6A:

(1) Ghee: a specially refined nourishing substance made from cow’s milk, possessing an exceptionally delicious fragrance and flavor. It is one of the five nourishing flavors: milk, curds, fresh butter, clarified butter, and ghee.

(2) Great Brahma King: a deva dwelling on the third level of

the First Dhyana in the Form Realm.

(3) Heaven of Pervasive Purity: the highest heaven within the Third Dhyana and one of the eighteen heavens of the Form Realm. Those born in this heaven fully experience bliss, and it is therefore called Pervasive Purity.

(4) Subtle material dharmas: extremely minute particles, or ultimate particles, visible only to the divine eye.

*3. THE FOUR FORMLESS CONCENTRATIONS

Explanation of the Four Formless Concentrations (The Four Formless Concentrations are four states transcending the bonds of material dharmas; they are concentrations attained through contemplation of the four formless states.)

I—Concentration of Space (Sphere of Infinite Space) II—Concentration of Consciousness (Sphere of Infinite Consciousness)

III—Concentration of the Sphere of Nothingness

IV—Concentration of the Sphere of Neither Perception nor Non-Perception

The present explanation of these four concentrations is divided into two parts:

A. General Explanation

B. Individual Explanation

A. GENERAL EXPLANATION

The Four Dhyanas and the Four Immeasurable Minds discussed in the preceding section all arise in dependence upon material dharmas. These four concentrations, however, all depend upon formless dharmas. They are named according to their objects and are therefore called the Formless Concentrations.

A sutra states: “The Four Spheres eliminate material form; mind and mental factors interact with and mutually depend upon one another.” They are also called the Four Concentrations of Emptiness because they have neither shape nor material substance and are thus like empty space. Therefore, they are called the Four Concentrations of Emptiness, and they are also known as the Four Stations of the Concentrations of Emptiness.

These four states of meditative concentration are also called Bases of Concentration, because these four kinds of concentration take the object contemplated as their basis. Thus, the Four Foundations of Mindfulness, the Eight Bases of Mastery, the Ten Universal Bases, and so forth, are all named after the objects contemplated. The successive characteristics of the Four Formless Concentrations will be explained below. These four kinds of concentration are not called dhyana, because the term Four Dhyanas has already been used above; it is therefore not repeated here, and another term, the Four Formless Concentrations, must be used.

Furthermore, the intrinsic nature of these Four Formless Concentrations still lacks the branching constituent virtues, so they cannot be called dhyana.

QUESTION: The Yingluo Sutra says: “The Four Formless Concentrations take the five constituents as their causes, and the stillness of mind as the essence of concentration.” How is this to be explained here?

ANSWER: Here, the branching constituent virtues are established only in a provisional sense; they are not like the Four Dhyanas, in which the branching constituent virtues have been fully perfected. Therefore, the sutras and treatises do not say that these concentrations possess branching constituent virtues.

B. SEPARATE EXPLANATION

I. THE CONCENTRATION OF INFINITE SPACE

This is divided into three parts:

1. Explanation of the term

2. Method of cultivating the Concentration of Infinite Space

3. Explanation of the characteristics of attainment

1. Explanation of the term

It is called the Concentration of Infinite Space because, at the outset, this concentration abandons the three kinds of material phenomena; the mind takes space as its object and accords with the formless. Therefore, it is also called the Base of Space. This concentration and the other three Formless Concentrations are all free from initial and sustained thought and belong to noble silence and equanimity. As stated in the Mahayana: “When one attains the Concentration of Infinite Space, the inner mind no longer experiences suffering or pleasure.”

QUESTION: If it is said that space has no material characteristics and is therefore called the Concentration of Infinite Space, the preceding kinds of meditative concentration—the Desire Realm, the preliminary concentration, and the four levels of dhyana—are also without conceptual thought. Why, then, are they not called the Concentration of Infinite Space?

ANSWER: It is not so. The six levels of meditative concentration explained above cannot be called the Concentration of Infinite Space. Why?

After the practitioner enters concentration, the inner mind becomes increasingly subtle. Because one does not perceive coarse material characteristics, it is called “empty”; yet, in reality, one is still unable to contemplate material characteristics so as to break down material phenomena and eliminate bondage to materiality. Therefore, while in meditative concentration, the practitioner may sometimes see material form and sometimes not see it.

This is unlike the Concentration of Infinite Space, in which material characteristics have been completely and definitively extinguished. Thus, although the preceding six levels of meditative concentration are without visible form, they cannot be called the Concentration of Infinite Space.

2. Method of cultivating the Concentration of Infinite Space

This is divided into two parts:

a) The object cultivated

b) The mind that cultivates

a) The object cultivated

There are two kinds:

a.1. The obstructive state a.2. The state accomplished through cultivation

a.1. The obstructive state:

A practitioner who wishes to enter the Concentration of Infinite Space must eliminate three kinds of material phenomena:

1/ Visible material form (the object of sight: blue, yellow, red, white, and so forth).

2/ Material form that exists but cannot be seen (the four objects: sound, odor, taste, and touch).

3/ Material form that has no shape and cannot be seen (namely, non-manifest form).

Thus, the sutra states: “Having transcended material characteristics—that is, having extinguished visible material form—and not bearing the various characteristics in mind, one enters the Base of Infinite Space.”

The Mahayana states: “To transcend all material characteristics is to break down ‘visible material form’ (the object of sight). To extinguish material characteristics is to break down ‘material form that exists but cannot be seen’ (sound, odor, taste, and touch). Not bearing the various characteristics in mind is to extinguish ‘material form that has no shape and cannot be seen’ (non-manifest form).”

All material phenomena are included within eleven kinds: the five faculties, the five sense objects, and non-manifest form—that is, form as an object of the mental faculty.

As stated in the Abhidharma Treatise: “The ten kinds of visible material form are the five faculties and the five sense objects; one minor portion, non-manifest form, has no material characteristics and cannot be seen.” A practitioner who wishes to enter the Concentration of Infinite Space must break down these three kinds of material phenomena, because these three kinds of material phenomena constitute the obstructive state.

a.2. The state accomplished through cultivation

The practitioner directs the discerning mind toward space and, by thereby entering concentration, accomplishes the state of the Concentration of Infinite Space.

b) The mind that cultivates

This is divided into two parts:

b.1. Reproaching and praising b.2. Contemplation and analysis

b.1. Reproaching and praising

– Reproaching: When cultivating the Concentration of Infinite Space, the practitioner reflects upon the perils of material phenomena. That is, if there is a material body, there are many kinds of suffering: illness, hunger, thirst, defecation, urination, impurity, coarseness, heaviness, ugliness, falsity, and so forth. From outside the body come such sufferings as heat, cold, blades, clubs, fetters, and shackles. This body has arisen through the conjunction of causes and conditions resulting from past-life karmic retribution. It is the very source of all kinds of illness and suffering; therefore, one should not cling to it or seek to preserve it.

Furthermore, all material phenomena bind the mind and deprive it of freedom. The mind is thereby imprisoned and made to endure afflictions, without peace or happiness; therefore, they must not be craved or clung to. This is the method of reproaching the perils and faults of material phenomena.

– Praising: One praises the Concentration of Infinite Space. When there are no material phenomena, none of the above perils exist; therefore, one attains spaciousness and peace. This concentration is quiescent and free from the perils of affliction.

The sections on praising and reproaching have now been explained briefly. They constitute the practice of the Six Practices described in the preceding chapter.

b.2. Contemplation and analysis

While abiding in the concentration of the Fourth Dhyana, the practitioner gives rise to this thought: “I am now within this concentration, yet my body depends upon the Desire Realm and is fully endowed with material phenomena. Why do I not see them?” Having thought thus, the practitioner single-mindedly contemplates their own body and sees that the pores, the nine apertures, and everything within the internal organs are all hollow and sparse, like loosely woven silk, communicating between inside and outside; or like the sheaths of a plantain tree, layer upon layer, without any solid substance.

Contemplating in this manner, the practitioner then perceives this state. Having perceived it, the practitioner further observes with the mind and sees the body as resembling an earthen pot or a spider’s web, gradually becoming ever subtler. The entire body gradually disappears, until the body, the five faculties, and so forth are no longer seen. When the internal body has completely disappeared, external material form is likewise seen to be so. Why? Because the material phenomena of the four great elements and the four subtle elements within the body are no different from the material phenomena of the four great elements and the four subtle elements outside the body.

When the practitioner contemplates in this manner, the eye can see material substance disintegrate; this is called “transcending material form.” The disintegration and extinction of sense faculties and objects such as sound, odor, taste, and touch is called “extinguishing material form that exists but cannot be seen.” Thus, no distinctions are made regarding either material form or non-manifest form; this is called “not bearing distinct and differing characteristics in mind.”

When material phenomena have been extinguished, the practitioner concentrates solely upon contemplating space for a long time without relinquishing it. The concentrations of the Form Realm then all disappear. Before the Concentration of Infinite Space arises, there is also an intermediate dhyana. At this time, the practitioner must take care not to become anxious, sorrowful, or regretful, but must continue to practice diligently and single-mindedly remain mindful of space. The practitioner will then pass beyond the perilous gateway of the concentrations of the Form Realm, namely, “the preceding six levels of concentration.” The method of cultivating the Concentration of Infinite Space has now been briefly introduced.

3. Explanation of the characteristics of attainment

This is divided into six parts:

a) Attainment

b) Whether there are branching constituent virtues or none

c) Essence and function

d) Depth and shallowness

e) Advancement and regression

f) Virtues

a) Attainment

When the practitioner has single-mindedly and continuously kept space in mind without relinquishing it, that mind gradually dissolves, freely and naturally abiding in space. This state is also similar to the characteristics of access concentration described in the preceding chapter. After attaining openness and corresponding with space, the inner mind becomes lucid, tranquil, and still, while the neither-painful-nor-pleasant feeling continues to increase.

In profound meditative concentration, only space is perceived, without any material forms. Although the mind takes boundless space as its object, it does not become scattered. When it is no longer constrained by form, consciousness becomes still, free, and unobstructed.

It is like a bird confined in a cage that, once released, soars freely. The experience of attaining the concentration on space is likewise.

When the concentration on space is attained, one has gone beyond the Form Realm; therefore, it is called “transcending all perceptions of form.” Because emptiness is used to sustain the mind, the various perceptions of form cannot arise. Therefore, it is called “bringing visible forms to cessation.”

The practitioner’s inner mind has become empty, sublime, and wondrous; thus, the practitioner decisively relinquishes material phenomena and, deep within, neither clings to nor recollects them. This is called “not attending to the various perceptions.” For this reason, the scriptures generally use this meaning to explain the attainment of the concentration on space.

b) Whether or not there is a constellation of factors

Other sutras and treatises all state that the four formless concentrations have no constellation of meritorious factors. Only the Yingluo Sutra records: “The four concentrations have five meritorious factors as their cause, while the sixth—the silent mind—is the essence of concentration. Their essence and function resemble the path of skillful means.” According to the Yingluo Sutra, the concentration on space has five meritorious factors.

These five are Perception, Guarding, Rightness, Contemplation, and One-Pointedness of Mind. The four dhyanas discussed above all possess the characteristics of a constellation of factors, whereas in this concentration on space there is no separate method by which such a constellation of factors is attained. It may therefore be that the constellation of factors was established on the basis of the meaning of the skillful means used to cultivate the concentration on space.

Hence, the sutra says: “Their essence and function resemble the path of skillful means.”

Other sutras and treatises do not establish a constellation of factors for the four formless concentrations, because the intrinsic nature of the concentration on space originally contains no separate method by which such a constellation is attained. When the Yingluo Sutra says that there is a constellation of factors, this is mostly an establishment based on skillful means.

What does it mean to establish the five meritorious factors on the basis of skillful means?

Perception: When cultivating the concentration on space, the practitioner visualizes the body as thin and porous like a sheet of loosely woven silk or like an earthenware pot.

Guarding: This is also called the factor of relinquishment. It means that the practitioner relinquishes the three kinds of form: faculties, objects, and consciousness. Guarding also means protecting and preserving: guarding against these three kinds of form and preventing them from disrupting the mind of emptiness.

Rightness: This means the absence of error. When the practitioner cultivates the concentration on space, it is called rightness; if a thought arises that clings to material forms, it is called error.

Contemplation: This means illuminating right mindfulness through contemplation, for such contemplation can destroy the three kinds of material phenomena and realize the principle of emptiness.

One-Pointedness of Mind: The contemplative mind abides in space and is not allowed to become scattered.

In general, the word “factor” means a division into parts. Because these five dharmas are divided into distinct parts and are not one and the same, they are called factors. When discussing the meaning of factors from the standpoint of skillful means in cultivation, it should be understood in this way.

Because no scriptural passage records this definitively, it cannot be asserted as fixed; the Buddha’s true intent is exceedingly difficult to fathom.

Alternatively, it is said: “When the concentration on space is attained, the merits of these five factors are established within that concentration.”

Why is this so? Because the scriptures state: “The five factors are the cause, while the ‘sixth, silent mind’ is the essence of the concentration on space.”

Now, if the constellation of factors is established on the basis of the cultivation of the concentration on space, and cause and effect, essence and function, are explained in terms of concealment and manifestation, this seems inappropriate. If the five factors are established according to the meaning of attaining the concentration on space, however, this also appears reasonable. A practitioner who studies this carefully will understand it without need of extensive explanation.

c) Explanation of essence and function

The five factors of the concentration on space are the cause, and the silent mind—the tranquil, still mind—is the result. Thereafter, the result in turn gives rise to the five factors as its function. Therefore, the silent mind is taken as the essence, just as with the four dhyanas discussed in the preceding chapter.

QUESTION: It has already been said that no constellation of factors is attained in this concentration. Why, then, is it said to be the same as the preceding account?

ANSWER: This principle pertains to skillful means, so there is no fault.

d) Explanation of depth and shallowness

When the practitioner first attains the concentration on space, because the three kinds of material phenomena have been left behind, the mind corresponds with space throughout the ten directions. As the power of concentration gradually deepens, the practitioner thereby recognizes that consciousness is lucid, tranquil, and still. The more expansive the space perceived, the deeper the power of concentration becomes. The practitioner personally knows that the previous power of concentration was shallow and inferior, and perceives that the present power of concentration is becoming ever deeper and more expansive, until it even reaches the “nine grades”(1). This is generally as explained in the preceding chapter.

e) Explanation of advancement and regression

Among those who attain the concentration on space, there are also four different kinds: those who regress, those who remain stationary, those who advance, and those who attain thorough realization. In summary, this is also as explained for the four dhyanas in the preceding chapter.

f) Explanation of merits

The merits of this concentration are likewise both common and distinctive. The common merits are as explained above.

The distinctive merits are of two kinds: freedom from affliction and wholesome qualities of mind.

– Freedom from affliction: Only after attaining the concentration on space does one become free from the affliction of the three kinds of material phenomena.

– Wholesome qualities of mind: Only after leaving material phenomena behind and attaining the concentration on space does one acquire such merits as faith, reverence, advancement, excellence, a sense of shame, and so forth.

II. THE CONCENTRATION ON THE SPHERE OF CONSCIOUSNESS

This is divided into three parts:

1. Explanation of the term

2. Method of cultivation

3. Explanation of the characteristics of attainment

1. Explanation of the term

The concentration on the sphere of consciousness means relinquishing the concentration on space and taking consciousness as the object. Because consciousness is taken as the abiding sphere, the concentration is named after consciousness and is called the concentration on the sphere of consciousness.

2. Method of cultivation

There are two aspects:

a) Reproving the concentration on space

b) Contemplatively dismantling the concentration on space

a) Reproving the concentration on space

The practitioner clearly understands that the concentration on space corresponds with space, but space is boundless. If the mind takes the concentration on space as its object, then, because the object is so vast, the mind becomes agitated and scattered and may destroy meditative concentration. Space is an external phenomenon.

If one enters concentration by taking an external phenomenon as the object, then, because the power of concentration arises externally, one will not attain stability, and many faults will result. This is called reproving the concentration on space. The practitioner understands that the concentration on the sphere of consciousness is an internal phenomenon.

If an internal phenomenon is taken as the object, then upon entering concentration the inner mind will become tranquil, still, stable, and secure. Therefore, the concentration on the sphere of consciousness is praised.

b) Contemplatively dismantling the concentration on space

While abiding in the concentration on space, the practitioner contemplates feeling, perception, formations, and consciousness as sores, illnesses, abscesses, and piercing thorns, and as impermanent, suffering, empty, and non-self. They exist through the convergence of causes and conditions and are therefore false and unreal. This is the contemplation of the Eight Noble Practices.

The four contemplations—sores, illnesses, and so forth—are methods of counteraction and contemplate the phenomenal characteristics of things; the other four contemplations—impermanence and so forth—contemplate the true principle of reality. These eight contemplations are divided into two parts:

– General contemplation: Using these eight contemplations, the practitioner contemplates the concentration on space as a whole. This concentration exists through the convergence of the four skandhas; therefore, it is merely an affliction and is not real.

– Separate contemplation: Use the four contemplations (illness, abscess, and so forth) to counteract the four skandhas. These are contemplations at the level of phenomenal characteristics. Thus, use the contemplation of “illness” to counteract the skandha of feeling; the contemplation of an “abscess” to counteract the skandha of perception; the contemplation of a “sore” to counteract the skandha of formations; and the contemplation of a “piercing thorn” to counteract the skandha of consciousness.

Use the four contemplations (impermanence, suffering, and so forth): contemplate “impermanence” to counteract the skandha of consciousness; contemplate “suffering” to counteract the skandha of feeling; contemplate “emptiness” to counteract the skandha of perception; and contemplate “non-self” to counteract the skandha of formations.

Use the two modes of contemplation—comprehensive and separate, and phenomenal and principial—to counteract the Concentration of Infinite Space. Because one no longer craves or delights in either phenomena or principle, a mind of disenchantment readily arises and one quickly relinquishes that concentration. If the practitioner skillfully uses the Four Foundations of Mindfulness to investigate, examine, and compare the meanings explained above, this samadhi will be clearly understood.

QUESTION: When relinquishing the Fourth Dhyana, why were only three expedient Dharma-gates discussed? Yet now, when relinquishing the four formless concentrations, why are the Eight Noble Contemplations discussed?

ANSWER: The Concentration of Infinite Space is extremely subtle. Unless one uses the Eight Noble Contemplations, it is very difficult to perceive the dangers and faults of the Concentration of Infinite Space.

QUESTION: Since ordinary beings do not possess the Eight Noble Contemplations, how can they leave the Concentration of Infinite Space?

ANSWER: Merely cultivating the “Six Practices” is sufficient to leave the Concentration of Infinite Space, but this is not as swift as cultivating the Eight Noble Contemplations.

QUESTION: The method for cultivating conditioned meditation employs the Eight Noble Contemplations. Is there a different method for cultivating unconditioned meditation?

ANSWER: The cultivation of the Eight Noble Contemplations discussed here is intended chiefly to enable practitioners to free themselves quickly from the lower concentrations and advance to higher levels of meditative concentration. Within this concentration, the practitioner cannot enter deeply into contemplative insight and thereby give rise to unconditioned wisdom. Therefore, the method cultivated here differs from the method of unconditioned meditation.

Next is the explanation of the mind taking consciousness as its object. Having clearly recognized the faults of the Concentration of Infinite Space, the practitioner no longer delights in it and immediately relinquishes it. With one-pointed attention, the practitioner takes present consciousness as the object, never departing from it thought after thought. The same applies when taking past or future consciousness as the object. The practitioner constantly focuses upon consciousness, wishing to become corresponding with it. Persisting in the practice regardless of how much time passes, the practitioner takes consciousness alone as the object with one-pointed attention, without any other distracting thought.

QUESTION: Past consciousness has already ceased, future consciousness has not yet arrived, and present consciousness does not abide. How, then, can the mind take them as objects and enter concentration?

ANSWER: Although the consciousness about which you ask cannot be apprehended in any of the three periods of time, it can nevertheless be recollected. For example, a past thought of anger has ceased and cannot return, yet it can still be recollected. Likewise, one who has attained the supernormal knowledge of others’ minds can know the mental states of other people. Although all dharmas are originally empty, they are not annihilated. How much more, then, can one take one’s own consciousness throughout the three periods as the object? How could this not serve as a cause for entering concentration?

The “cause” under discussion here naturally refers to the mental act of taking consciousness as the object in order to enter concentration. Thus, when the practitioner takes consciousness as the object with one-pointed attention, the Concentration of Infinite Space immediately ceases. Before the Concentration of the Sphere of Infinite Consciousness arises, there is also an intermediate dhyana, just as explained in the preceding chapter.

QUESTION: Must there necessarily be an intermediate dhyana in such a case?

ANSWER: This was already explained in the preceding section, and the meaning here is the same.

3. Explanation of the characteristics of realization

This is divided into six parts:

a) Characteristics of realization b) The branches

c) Essence and function

d) Depth and shallowness

e) Advancement and regression

f) Merits

a) Characteristics of realization

When the practitioner takes consciousness as the object with one-pointed attention, mental activity gradually subsides. Naturally following the object, the mind abides in the Sphere of Infinite Consciousness. As a result, the mind becomes open and spacious and corresponds with consciousness; thus it is settled and unmoving. Within the Concentration of the Sphere of Infinite Consciousness, the practitioner perceives nothing else, seeing only present consciousness, which does not abide from thought to thought. The mind is settled, lucid, and clear, and consciousness itself expands without limit.

Within this concentration, the practitioner can also recollect the immeasurable and boundless consciousness of the past that has already ceased. Future consciousness likewise arises immeasurably and boundlessly. All these phenomena appear within the concentration and correspond with consciousness. Because consciousness sustains the mind, thoughts do not scatter. This concentration is exceedingly secure, pure, and quiescent. Consciousness is lucid, clear, and extraordinarily keen, beyond expression in words.

QUESTION: Since the practitioner has not yet attained the supernormal knowledge of others’ minds, how can the practitioner know the mind throughout the three periods of time?

ANSWER: This is due to the power of right concentration; its meaning is the same as in the Four Immeasurable Minds.

b) The branches

As stated in the Necklace Sutra: “The five expedient branches of the four formless concentrations are similar to those of the Concentration of Infinite Space.” Therefore, there is no need to discuss them again here.

f) Merits (These are generally the same as in the preceding chapters and therefore need not be explained separately here.)

III- CONCENTRATION OF THE SPHERE OF NOTHINGNESS

This is divided into three parts:

1. Explanation of the term

2. Method of cultivation

3. Explanation of the characteristics of realization

1. Explanation of the term

The Sphere of Nothingness is also called the “Sphere of Non-Application.” When cultivating this concentration, one need not employ any internal or external object. The external object is called space, while the internal object is called mind. Because concentration is attained by relinquishing both of these objects, it is called the Sphere of Non-Application. It is also called the Limited Sphere, the Sphere of Nothingness, and the Sphere of Non-Perception. All three terms are names based upon the essential nature of this concentration.

2. Method of cultivation

There are two kinds:

a) Reproach and praise b) Contemplative cultivation

a) Why is it called reproach and praise?

The practitioner clearly recognizes that the Concentration of the Sphere of Infinite Consciousness is fraught with danger. Why is this so? The mind within the Concentration of the Sphere of Infinite Consciousness corresponds with the dharma of consciousness. If, while in meditative concentration, the mind takes consciousness as its object, consciousness throughout the past, present, and future is immeasurable and boundless. If the mind takes the immeasurable and boundless as its object, then because its objects are numerous, the mind will become scattered and its power of concentration will be destroyed.

Furthermore, in the Concentration of Infinite Space, the mind takes space as its object and thereby enters concentration; this is called an external concentration. Now, because consciousness is taken as the object for entering concentration, this is called an internal concentration. Whether one relies upon what is internal or external, neither is a quiescent mind.

If one relies upon the internal mind, using the mind to take consciousness as its object in order to enter concentration, then because this concentration arises in dependence upon consciousness throughout the three periods of time, it is not genuine. Only where there is no consciousness and the mind has nothing upon which to depend can it be called secure. Having reflected in this way, the practitioner then praises the Concentration of the Sphere of Nothingness.

b) Contemplative cultivation

The practitioner contemplates feeling, perception, formations, and consciousness as being like illness, a sore, an abscess, and a piercing thorn, and as being impermanent, suffering, empty, and non-self. They exist through conjunction and are illusory and unreal. The meaning is the same as that explained in the preceding chapter.

Having clearly understood this, the practitioner relinquishes the Concentration of the Sphere of Infinite Consciousness and directs mindfulness toward the Concentration of the Sphere of Nothingness. Because the Concentration of the Sphere of Nothingness has nothing upon which to depend, consciousness within becomes silent and utterly ceases, and there is no need to employ the methods of consciousness. The practitioner knows that the Sphere of Nothingness is neither space nor consciousness, contains no object of dharmas, and is without discrimination.

When the practitioner clearly understands the Concentration of the Sphere of Nothingness and mental activity becomes silent and utterly ceases in this manner, the Concentration of the Sphere of Infinite Consciousness immediately disappears. Before this meditative concentration arises, there is also an intermediate dhyana; the characteristics of its realization are as explained in the preceding chapter.

QUESTION: Some say that cultivating the Concentration of the Sphere of Nothingness involves using a small amount of consciousness as the object for entering concentration. How should this be understood?

ANSWER: That is incorrect. One must relinquish everything and contemplate only that all dharmas have no existence whatsoever; hence it is called the Sphere of Nothingness. The term “Sphere of the Minute” means that the mind faculty, manas, takes as its object the absence of any object of mind and thereby gives rise to the concentration of the Sphere of Nothingness. It does not mean that the mind takes a minute amount of consciousness as its object to enter concentration, which is then called the Sphere of the Minute.

3. Explanation of the signs of realization

This is divided into six parts:

a) Signs of realization

b) The branches

c) Essence and function

d) Depth and shallowness

e) Advancement and regression

f) Merits

a) Signs of realizing the concentration of the Sphere of Nothingness

When the practitioner abides in the intermediate dhyana, the mind is free from anxiety, sorrow, and remorse. Through single-minded cultivation without the slightest indolence, the mind becomes quiescent, rests upon nothing, and perceives no dharmas. Deep within, the mind is silent, peaceful, and secure, without the slightest disturbance. These are the signs of realizing the concentration of the Sphere of Nothingness.

Upon entering this concentration, all deluded thoughts become silent and entirely cease, while the mind is at ease, tranquil, and still. Even mental activity is no longer perceived, much less any other dharmas. Because there is nothing to be discriminated, it is called the concentration of the Sphere of Nothingness. It is also called the concentration without perception.

b) The branches, c) Essence and function, d) Advancement and regression,

e) Depth and shallowness, f) Merits (their meanings are the same as those of the dhyana levels explained in the preceding section).

IV. THE CONCENTRATION OF NEITHER PERCEPTION NOR NON-PERCEPTION (NEITHER HAVING PERCEPTION NOR BEING WITHOUT PERCEPTION)

This is also divided into three parts:

1. Explanation of the term

2. Method of cultivation

3. Explanation of the signs of realization

1. Explanation of the term

The concentration of neither perception nor non-perception is also known by several different names. Some call this concentration “the one that remains and the one that vanishes.”

Neither perception means that there are no coarse perceptions; hence it is called “vanishing,” meaning that all coarse perceptions have disappeared.

Nor non-perception means that it is not devoid of subtle perceptions; hence it is called “remaining,” meaning that subtle perceptions remain.

Others explain that the concentration of the Sphere of Consciousness has perception, whereas the concentration of the Sphere of Nothingness has no perception. Here, “neither perception” means eliminating the presence of perception in the concentration of the Sphere of Consciousness, while “nor non-perception” means eliminating the absence of perception in the concentration of the Sphere of Nothingness.

Some explain that it is “not having perception” because no forms or appearances are perceived in this concentration. It is “not being without perception” because the practitioner reflects: “If there were definitely no perception, how would that differ from insentient bricks and stones? How then could the absence of perception be known?” Therefore, it is called “not being without perception.”

QUESTION: In the concentration of neither having perception nor being without perception, perception actually exists. Why, then, is it said that there is no perception?

ANSWER: The concentration of neither perception is constituted by four skandhas—feeling, perception, formations, and consciousness—so how could one say that nothing exists? Yet when ordinary beings enter this concentration, the skandhas, dhatus, and ayatanas are so exceedingly subtle that they neither perceive nor know them; therefore, they say there is no perception, or “neither perception.”

Within the Buddha-Dharma, it is taught that this concentration is constituted by four skandhas. Because this term was established in ancient times, it is now called “neither having perception nor being without perception.” Some also explain: “From the standpoint of ordinary beings, it is called ‘not having perception’; within the Buddha-Dharma, it is called ‘not being without perception.’” Combining the two terms, it is called “neither having perception nor being without perception.”

2. Method of cultivation

This has two parts:

a) Reproach and praise

b) Cultivation of contemplative practice

a) Reproach and praise

The practitioner clearly recognizes the faults and dangers of the concentration of the Sphere of Nothingness, for within this concentration one is obscured by ignorance, as though foolish, intoxicated, and benighted, without awareness or understanding; thus it cannot be cherished. The Mahayana states: “Contemplate the concentration of the Sphere of Consciousness as being like an abscess, and contemplate the concentration of the Sphere of Nothingness as being like stupidity.

Both of these concentrations are afflictions of consciousness, not truly quiescent states. Beyond them is an exceedingly supreme and wondrous level of concentration called neither perception nor non-perception. That concentration is truly a peaceful and secure state, free from faults.

I now earnestly wish to realize this concentration.”

b) Cultivation of contemplative practice

While abiding in the concentration of the Sphere of Nothingness, the practitioner single-mindedly contemplates feeling, perception, formations, and consciousness as being like sickness, abscesses, blood and pus, and piercing thorns; as impermanent, suffering, empty, and non-self; as false and unreal; and as existing only through the conjunction of causes and conditions. Therefore, they are said not truly to exist. After contemplating in this way, the practitioner relinquishes the concentration of the Sphere of Nothingness and directs the mind to contemplate neither existence nor nonexistence.

– What is meant by “neither existence”? It means that there is no consciousness, because the mind of the past, present, and future cannot be apprehended. Since consciousness has no form or appearance and no abiding place, one knows that it does not exist.

– What is meant by “nor nonexistence”? If one speaks of nonexistence, what is called emptiness? Is the mind itself empty, or does emptiness exist apart from the mind? If the mind were emptiness, it could not be called mind. Why? Because there is no sensation and no object upon which it can alight; hence it is called nonexistent. The mind is not emptiness, nor is there a separate emptiness. Why? Emptiness is not empty in and of itself. It is because the existent mind is refuted that one speaks of the absence of consciousness. Since it does not exist, that emptiness itself is also empty. Therefore, it is said to be neither existence nor nonexistence.

When the practitioner contemplates in this manner, the mind no longer holds views of existence or nonexistence and immediately abides single-mindedly therein, without recollecting or conceiving of anything else. This is called cultivating the concentration of neither having perception nor being without perception. When the practitioner maintains unwavering, continuous concentration upon it, the concentration of the Sphere of Nothingness immediately ceases. Before the concentration of neither having perception nor being without perception arises, there is also an intermediate dhyana, as explained in the preceding chapter.

3. Explanation of the signs of realization

This is also divided into six parts:

a) Signs of realization

b) The branches

c) Essence and function

d) Depth and shallowness

e) Advancement and regression

f) Merits

a) Signs of realization

The practitioner applies effort single-mindedly, diligently, and without interruption. As the mind gains mastery, it freely abides in the concentration of neither having perception nor non-perception. Thereafter, genuine meditative concentration arises.

Neither the appearance of existence nor that of nonexistence is perceived; the mind becomes utterly still and unmoving, serene and pure, resembling the state of nirvana. This concentration is exceedingly subtle and wondrous; within the three realms, no concentration surpasses it. When non-Buddhist practitioners realize this state, they believe that they have realized the Middle Way, the true mark of nirvana, and permanence, bliss, self, and purity.

Because they crave and cling to this concentration and do not continue cultivating the right contemplation of prajna, they are like wood-boring insects that have bored only as far as the bark and, proceeding no farther, turn back.

As a sutra states: “When ordinary beings realize the Dharma of this concentration, they are like a donkey tethered by a rope: when it reaches the end of the rope, it turns back.” This is because they do not know that this concentration has its nature through the conjunction of the four skandhas. Although no coarse afflictions exist in this concentration, ten kinds of subtle afflictions remain. Because they do not recognize them, they cling to the belief that they have realized the true state.

When non-Buddhist practitioners enter this concentration, they perceive neither the appearance of existence nor that of nonexistence, yet experience a mind, or a knower, that is neither existent nor nonexistent. They then cling firmly to this mind, regarding it as the “imperishable true spirit(2).” Thus they say that when the subtlest mind, which cannot be destroyed, is reached, it is called the “spirit capable of knowing.” If they were disciples of the Buddha, they would know that this concentration exists through the conjunction of the four skandhas, that it is false and unreal, and that it is merely a deluded conception within the mind; in reality, there is no separate “knowing spirit.”

Furthermore, because the concentration of Infinite Space eliminates material forms, it is called “Space”; because the concentration of the Sphere of Consciousness eliminates attachment to Space, it is called “Consciousness.” To speak of the presence of consciousness is to speak of perception. The concentration of the Sphere of Nothingness, however, eliminates Consciousness, and thus there is no consciousness; to speak of the absence of consciousness is to speak of non-perception. Now, because this concentration in turn eliminates the concentration of the Sphere of Nothingness, it is said to be not without perception. Therefore, this concentration is also called Neither Perception nor Non-Perception.

With respect to such worldly characteristics as sinking, floating, wisdom, dhyana, concentration, existence, nonexistence, and so forth, this concentration is impartial toward them all. Therefore, it is always peaceful and secure. Among worldly concentrations, it is exceedingly honored and supreme, and worldly wisdom cannot destroy it. Hence, the teaching of the Samkhya adherents says: “The one constant contaminated state.”

The concentration of non-perception has three meanings:

– The dhyana of non-perception.

– Neither Perception nor Non-Perception.

– Cessation of Feeling and Perception.

Non-Buddhist practitioners lack the skillful means for extinguishing the mind, and therefore enter the “dhyana of non-perception.” Ordinary non-Buddhist practitioners who possess skillful methods of cultivation for extinguishing the mind enter the “concentration of neither perception nor non-perception.” The Buddha’s disciples, however, extinguish the mind to enter the “concentration of the cessation of feeling and perception.”

QUESTION: The concentration of the Sphere of Nothingness is also called the concentration of non-perception. Why do you not include it among the three kinds of mental cessation?

ANSWER: Because the concentration of the Sphere of Nothingness does not skillfully extinguish the mental factors, it is not subtle and wondrous.

Furthermore, within the Form Realm, the concentration of non-perception is the ultimate. Within the Formless Realm, the concentration of neither perception nor non-perception is the ultimate. Within the Buddha-Dharma, there is the concentration of the cessation of feeling and perception. Therefore, when compared with these three realms, the concentration of the Sphere of Nothingness is not a supreme concentration and is thus not included.

b) The constituent branches; c) Essence and function; d) Depth and shallowness; e) Advancement and regression; f) Merits: (these are the same as explained in the preceding chapter).

Although prajna extinguishes all dharmas, it also gives rise to all dharmas. Beginning with the First Dhyana, which first eliminates the afflicted mind of sorrow, and continuing through the Sphere of Neither Perception nor Non-Perception, which eliminates only the perceptions and thoughts of the concentration of the Sphere of Nothingness, all these levels of concentration belong to the preliminary skillful means within prajna. Through these skillful means, all dharmas are extinguished in order to enter the concentration of Infinite Space. Only after those dharmas have been extinguished do supreme dharmas arise; thus, prajna can give rise to the myriad dharmas. These twelve Dharma gates of dhyana constitute only one part of prajna.

QUESTION: Bodhisattvas practice the path to bodhi in order to enter the principle of true emptiness, the true characteristic of reality, wherein even emptiness itself cannot be apprehended. Why, then, are four kinds now distinguished on the basis of this deluded and unreal emptiness?

ANSWER: As the Treatise on the Great Prajnaparamita explains the meaning of the Four Spheres of Emptiness, the true characteristic of all dharmas, and the “practice of wisdom,” there is likewise no error in discussing the four levels of formless concentration, for these are the four formless concentrations within the Mahayana.

QUESTION: What is the true characteristic of all dharmas?

ANSWER: The intrinsic nature of all dharmas is empty.

QUESTION: Material dharmas are concluded to be empty because they arise through the conjunction of causes and conditions. But why are the formless concentrations also said to be empty?

ANSWER: Material dharmas are coarse objects that the eyes and ears can see and hear, yet even they are regarded as empty. How much more should a realm that cannot be seen by the eyes, has no material obstruction, and contains no sensation of suffering or pleasure be concluded to be empty?

Furthermore, when practitioners divide material dharmas down to the finest particles, all of them disperse and dissolve, returning to empty space. Even mental states and mental factors—whether over the course of seasons, days, and months, or within a single thought-moment—cannot be apprehended. This is precisely the true meaning of emptiness in the four levels of formless concentration.

Understanding this clearly, bodhisattvas are also able to distinguish the various material characteristics. Then, through the skillful means of great compassion, they cultivate for the sake of all sentient beings, yet without any thought of attachment. They dedicate these merits to bodhi, fully realize all Buddha-Dharmas, and bestow them upon all sentient beings. This is precisely the practice of the bodhisattva path.

Notes to Volume 6B:

(1) Nine grades: nine levels—upper-upper, upper-middle, upper-lower; middle-upper, middle-middle, middle-lower; and lower-upper, lower-middle, lower-lower. This terminology is commonly used in the Buddha’s teachings.

(2) “The true spirit is indestructible”: the view that a soul truly exists as a purely spiritual entity that is permanent and independently existent. Buddhism regards the spiritual self or soul as a self apart from the skandhas and teaches that all dharmas are without self in order to refute the Samkhya school’s doctrine asserting the existence of a self.