釋禪波羅蜜次第法門

*C. THE MEDITATION OF PENETRATING ILLUMINATION

The discussion of this meditation is divided into three parts:

– Explanation of terminology

– Discussion of stages

– Explanation of cultivation and realization

EXPLANATION OF TERMINOLOGY

This meditation is called the Meditation of Penetrating Illumination, or the Contemplation of Penetrating Illumination, because this method of contemplation originally came from the Mahāsannipāta Sūtra, in which this designation did not originally appear. Later, when meditation masters in India attained realization through its practice and wished to teach it to others, they did not know what term to use for it. They wished to classify it among the Fundamental Meditations, but its method and characteristics were different.

When compared with the “Sixteen Extraordinary and Supreme Practices,” its categories were found to be entirely unrelated; and if classified among the “Eight Liberations and Eight Spheres of Mastery,” its method of contemplative practice was likewise different. No matter where it was placed, it did not correspond. Therefore, the meditation masters established a separate designation and called it the “Contemplation of Penetrating Illumination.” Some accounts also state that this designation appears in the Avataṃsaka Sūtra.

The word “Penetrating” means that, from the very beginning of cultivation, all three matters are contemplated comprehensively. Thus, when contemplating the breath, one simultaneously penetrates both form and mind; when contemplating form, one simultaneously penetrates both breath and mind; and when contemplating mind, one simultaneously penetrates both form and breath. Because this contemplation is pure and lucid, it can open the mind’s eye so that it is not obscured by delusion. Furthermore, its function is such that contemplating any one of the three leads to penetrating all three, enabling one to see them clearly and thoroughly without obstruction. It is therefore called Penetrating Illumination.

Furthermore, if a practitioner skillfully cultivates this meditation, the Three Knowledges and Six Superknowledges will certainly unfold. The Mahāsannipāta Sūtra states: “When a Dharma-practicing bhikshu cultivates this meditation, if he wishes to attain superknowledge, he immediately attains superknowledge.” Here, “Penetrating” means the ability to attain the Six Superknowledges, while “Illumination” means the ability to give rise to the Three Knowledges. This speaks of the result in terms of its cause; hence it is called the Contemplation of Penetrating Illumination.

QUESTION: Other meditations can also bring forth the Three Knowledges and Six Superknowledges. Why, then, is this meditation alone called Penetrating Illumination?

ANSWER: Although other meditations can also bring forth superknowledges, they do not do so as readily and swiftly as this meditation. Therefore, this meditation alone is called Penetrating Illumination.

QUESTION: The Mahāsannipāta Sūtra also contains a separate explanation of the meaning of this meditation’s name. The sūtra states: “It is called meditation because it is swift: swift, exceedingly swift; abiding, ever abiding; quiescent; contemplating cessation; and reaching the realm of liberation—this is called meditation.” Why, then, is a separate designation now established?

ANSWER: Although the Mahāsannipāta Sūtra discusses this meditation and makes its meaning very clear, its name remains indistinct and it has no precise designation. Therefore, the term Penetrating Illumination is now established.

DISCUSSION OF STAGES

This meditation has no distinct stages of its own. Its stages are established in the same way as those of the Four Dhyānas and Four Formless Attainments. Yet within each level of meditation, it additionally possesses extraordinary supramundane concentration and contemplation capable of swiftly bringing forth the undefiled wisdom, the Three Knowledges, and the Six Superknowledges.

At the final mind-moment of the Concentration of Neither Perception nor Non-perception, this meditation extinguishes the mental factors and enters the Concentration of the Cessation of Perception and Feeling. Therefore, it is not identical to the Four Dhyānas and Four Formless Attainments. Why?

Because the concentrations of the Four Dhyānas and Four Formless Attainments are obscure and involve attachment to what has been realized; they lack the functions of wisdom and superknowledge. Thus, although their stages are the same as those of the Four Dhyānas and Four Formless Attainments, their discerning contemplation differs. Fearing that students might misunderstand, a separate designation was established.

Although the terminology differs, the stages are the same.

QUESTION: If this meditation enables one to enter the Concentration of Complete Cessation, how does it differ from the Nine Successive Concentrations?

ANSWER: When cultivating the Meditation of Penetrating Illumination, because successive mind-moments continue without interruption, it may also be called the Nine Successive Concentrations. However, this meditation does not possess all the qualities of the Nine Successive Concentrations; this will become clear in the later sections. When compared with the explanations of the Nine Concentrations and Eight Liberations in the Satyasiddhi Śāstra⁽¹⁾, however, it is indeed complete.

EXPLANATION OF CULTIVATION AND REALIZATION

This meditation establishes no distinct stages of its own. Its cultivation and realization are discussed solely in accordance with the stages of the Four Dhyānas and Four Formless Attainments.

There are three classes:

– Those of inferior faculties who cultivate and realize the five factors of the First Dhyāna

– Those of middling faculties who cultivate and realize the First Dhyāna

– Those of superior faculties who cultivate and realize the First Dhyāna.

THOSE OF INFERIOR FACULTIES WHO CULTIVATE AND REALIZE THE FIVE FACTORS OF THE FIRST DHYĀNA

As the Mahāsannipāta Sūtra states: “The First Dhyāna of this meditation is called Complete and is also called Separated. Separated means separation from the Five Hindrances; Complete means complete possession of the Five Factors. The Five Factors are: Awareness, Contemplation, Joy, Ease, and Concentration.”

What is Awareness? “Mind as such, awareness, great awareness, reflection, great reflection, and contemplation of the nature of mind”—this is called Awareness.

What is Contemplation? “Contemplating the mind, undertaking the great practice, practice reaching all bounds, and following one’s intent”—this is called Contemplation.

What is Joy? “Knowing in accordance with reality, great knowing, and the mind stirring and reaching the mind”—this is called Joy.

What is Ease? “Ease of mind, ease of body, ease of feeling, and experiencing the various pleasurable contacts”—this is called Ease.

What is Concentration? “The mind abiding, greatly abiding, and remaining unmoved and undisturbed amid all conditions, without error or inversion”—this is called Concentration.”

This is the Mahāsannipāta Sūtra’s concise explanation of the characteristics of cultivating and realizing the First Dhyāna through the Contemplation of Penetrating Illumination. Because this sūtra’s account of the merits of the Five Factors differs greatly from that of other sūtras, it must be explained separately.

– Explanation of “Mind as Such”: This is the initial skillful means for bringing forth the First Dhyāna; it is also the Concentration of the Ground Not Yet Reached. To realize the Concentration of the Ground Not Yet Reached, however, one must cultivate it. How is it cultivated? From the moment the practitioner begins cultivating the method of settling the mind, the practitioner simultaneously contemplates the three matters—breath, form, and mind—as equal.

In contemplating these three matters, one must first contemplate the breath. How is it contemplated? The practitioner sits, gathers the mind, regulates the breath, and single-mindedly contemplates the breath, visualizing the inhalation and exhalation pervading the entire body. If the practitioner’s wisdom is lucid and keen, the practitioner immediately knows that the inhalation does not accumulate and the exhalation does not disperse; they come from nowhere and go nowhere. Nevertheless, the practitioner clearly knows that inhalation and exhalation pervade the body like wind in empty space and have no intrinsic nature. This is a brief introduction to contemplating the breath within “Mind as Such.”

– Explanation of contemplating form as such: The practitioner already knows that the breath depends upon the body and that without the body there would be no breath; therefore, the practitioner must contemplate the physical body. This physical body has never possessed intrinsic existence. It is entirely through the causes and conditions of deluded conceptions from previous lives that one experiences in this life “form produced by the four great elements.” Like an object suspended in empty space, it is provisionally called a body. The practitioner single-mindedly contemplates, from head to foot, the thirty-six bodily substances, the four great elements, and the four subtle elements, none of which is the body. The four subtle elements⁽²⁾ and the four great elements are likewise unreal. Since they themselves do not exist, how could they produce the six parts of the body and the thirty-six bodily substances? Once the body is seen as empty, the practitioner’s mind no longer discriminates; this is penetration of form as such.

– Explanation of contemplating mind as such: The practitioner should understand that because mind exists, the physical body walks, stands, and moves. If this mind did not exist, who would distinguish the characteristics of form, and from what cause would this form arise? The practitioner contemplates that this body exists through causes and conditions, arising and ceasing with great rapidity. No abiding place can be found for it, nor does it possess any characteristic or appearance. It has only a name, yet even that name is nonexistent. This is realization of mind as such. If the practitioner clearly understands that the intrinsic nature of breath, form, and mind is entirely suchness, this is called Mind as Such.

Furthermore, when contemplating the breath, if the practitioner knows that the breath is ungraspable, the practitioner immediately penetrates the fundamental emptiness and quiescence of the intrinsic nature of form and mind. Why is this? Because these three dharmas are inseparable from one another; when form is contemplated, the mind is likewise contemplated.

If one contemplates the breath without simultaneously contemplating form and mind, one cannot realize all dharmas. Why is this? Only through the conjunction of these three things can all the skandhas, dhatus, and ayatanas, all suffering and afflictions, wholesome and unwholesome karmic activities, and so forth arise, causing beings to come and go within the five destinies and wander in cyclic existence without cease.

If one penetrates the fact that these three things are fundamentally unborn, then all dharmas are naturally empty and quiescent. This has been a brief introduction to the characteristics of cultivating the Mind of Suchness.

A DETAILED EXPLANATION OF THE CHARACTERISTICS OF REALIZING THE FIRST DHYANA THROUGH ILLUMINATING CONTEMPLATION

This method of meditation also fully realizes two kinds of concentration: the concentration of the desire realm and the concentration of the access stage.

Contemplating as explained above, the practitioner clearly knows that the intrinsic nature of all three is empty. The mind therefore rests quietly in true suchness, open, tranquil, and luminous. This is called the concentration of the desire realm. After realizing this concentration, the mind relies upon true suchness, quietly enters concentration, and becomes consonant with true suchness. By sustaining the mind in this manner, the mind within becomes settled and unmoving, open and spacious, no longer perceiving the differentiating characteristics of the three dharmas—body, breath, and mind. All become like empty space. Therefore, this is called the Mind of Suchness. This is precisely the concentration of the access stage in Illuminating Contemplation meditation.

Next, the characteristics of the arising of the first dhyana will be explained. As in the passage from scripture cited earlier, the characteristics of realizing the merit of the five factors must be fully explained. Here, the factor of initial application will be taken as the basis. Once the meaning of the factor of initial application has been clearly explained, the other four factors will then be explained, and their meanings will be understood by comparison.

Initial application and great initial application: The scripture speaks of “initial application and great initial application” because, in the fundamental dhyanas, initial application is the awareness that recognizes the phenomenon of contact as it arises. It is therefore called initial application. This was discussed previously; the only distinction is whether it is profound or shallow. When the mind’s eye suddenly opens and becomes luminous, the practitioner clearly sees the characteristics of the breath entering and leaving, mental activity, and the physical body. This is called great initial application. The preceding is only a brief explanation and does not yet convey the principal meaning.

Furthermore, the meanings of initial application and great initial application must now be analyzed. Initial application is a state of mundane awakening, while great initial application is a state of supramundane awakening. This is an explanation in relation to conventional truth and ultimate truth, and it also carries the meanings of contaminated and uncontaminated.

The mundane is of three kinds:

*1/ The fundamental mundane: This means the body and mind of a single lifetime.

*2/ The meaning of the mundane: This means clearly understanding how the body and mind of this life are related to the principles of all external dharmas.

*3/ The phenomena of the mundane: This means that when the five kinds of supernormal knowledge arise, one becomes capable of seeing the various classes of sentient beings and all the affairs of the world.

Since the mundane is of three kinds, the supramundane likewise has three kinds. Why is this? Because the faculties of sentient beings may be inferior, middling, or superior, and may be sharp or dull. Thus, although they all realize this same first dhyana, their states differ in depth and shallowness. Therefore, these three meanings must be used to distinguish and explain the three different levels of realization of the first dhyana.

*1/ The fundamental mundane

An explanation of the characteristics of the five factors: initial application and great initial application accomplish the first dhyana.

This is divided into two topics:

A. The characteristics of the arising of the realization of the first dhyana

B. An explanation of the distinctive characteristics of the five factors

A. THE CHARACTERISTICS OF THE ARISING OF THE REALIZATION OF THE FIRST DHYANA

This is divided into three levels:

I- Initial realization

II- Intermediate realization

III- Final realization

I- THE CHARACTERISTICS OF INITIAL REALIZATION

When the first dhyana initially arises, the practitioner suddenly sees that the ninety-nine thousand (99,000) pores of the body are hollow and that the breath enters and leaves through the pores throughout the entire body. However, only the mind’s eye can see the characteristics of the breath entering and leaving throughout the body. When the breath enters, it does not accumulate; when it leaves, it does not disperse. It comes from nowhere and goes nowhere.

The practitioner also clearly sees the thirty-six substances within the body. These thirty-six substances are: hair of the head, body hair, nails, teeth, eye discharge, tears, saliva, spittle, feces, urine, grime, sweat, thick skin, thin skin, blood, flesh, sinews, blood vessels, bones, marrow, hard fat, soft fat, brain, membranes, liver, gallbladder, intestines, stomach, spleen, kidneys, heart, lungs, the organs containing undigested food, the organs containing digested food, red phlegm, and white phlegm. Among these thirty-six substances, ten are external substances and twenty-six are substances within the body. Of these, twenty-two belong to the earth element and fourteen belong to the water element.

The practitioner clearly sees the characteristics of earth, water, and wind. Seeing that all these substances are scorched by heat, the practitioner also clearly sees the characteristic of fire. The four great elements are observed to be like four snakes living together in one basket, each having a different nature. They are also like a butcher who cuts up an ox and divides its flesh into four portions; upon close examination, these four portions of flesh have no connection with one another. The practitioner reflects, “How is my body any different from these heaps of flesh?” and thus gives rise to fear and awakening.

Furthermore, the practitioner not only sees that the thirty-six substances of the body and the four great elements are impure, provisional compounds, but can also recognize the five characteristics of impurity. They are:

1/ Impurity in its own characteristics: Seeing the ten impure substances outside the body, one gives rise to revulsion.

2/ Impurity in its intrinsic nature: Seeing the twenty-six impure substances within the body.

3/ Impurity of the seed: One personally recognizes that this body is formed from the union of the father’s semen and the mother’s blood, which constitute the seed of the body.

4/ Impurity of the place of birth: While this body is in the womb, it lies between the organs containing undigested food and the organs containing digested food.

5/ Ultimate impurity: After death, when the body is abandoned in a charnel ground, it disintegrates of itself, becoming foul-smelling and filthy.

One should know that from beginning to end this body is entirely constituted of impurity. There is nothing in it worthy of attachment; it is truly repulsive. “Until now, I have been no different from a blind person, clinging to this foul and impure body and creating karma within samsara for innumerable kalpas. Only today have I awakened.” Within the practitioner’s heart, sorrow and joy mingle together.

These five characteristics of impurity are explained in great detail in the Mahayana teachings. The practitioner also knows that consciousness in meditative concentration engages its various objects, thought after thought, without pause. The concomitant mental dharmas arise continuously, and the characteristics of every thought differ from one another. This is called the characteristic of the initial realization of the first dhyana.

II- THE CHARACTERISTICS OF INTERMEDIATE REALIZATION

As the practitioner abides in concentration, the samadhi gradually deepens. The practitioner clearly knows that the breath within the five viscera produces various currents of breath that emerge from the pores in colors such as blue, yellow, red, white, and black, each organ having its own distinct color. If the breath enters through the five sense faculties, its colored characteristics also differ; such forms and colors are exceedingly numerous.

The practitioner also sees that the thick skin, thin skin, muscles, and flesh of this body each have ninety-nine layers, while the three hundred and sixty joints, the large and small bones, and the marrow likewise each have ninety-nine layers. Between the bones and flesh are many microorganisms with four heads, four mouths, and ninety-nine tails, their forms differing from one another. The practitioner clearly knows even their speech and sounds, as well as their activities of coming and going.

The practitioner sees that the skull is also divided into four sections, each section having four layers. The five viscera within the body are separated and screened from one another by successive layers, resembling a lotus flower. Their empty interstices communicate between inside and outside, and each has ninety-nine layers. Within each substance live eighty groups of microorganisms, contending with one another. When the practitioner’s mind within becomes truly tranquil and subtle, the practitioner can hear their voices and speech while in concentration; or, through this, right concentration may unfold, enabling the practitioner to understand all the languages of sentient beings.

Among the blood vessels in the body, the heart vessel is the chief. From the heart vessel arise four great vessels; each great vessel has ten small vessels, and within each small vessel there are ten vessels, making a total of 400 blood vessels. From the head to the feet, there are altogether 404 vessels. Within them, wind and blood circulate, and many microorganisms also live in these blood vessels.

The practitioner knows that both the inside and outside of the body are unreal, like the sheaths of a banana tree. The practitioner further contemplates how mental thoughts follow conditions and objects, giving rise to four distinct things: feeling, perception, formations, and consciousness.

III. CHARACTERISTICS OF SUBSEQUENT REALIZATION

The longer the practitioner’s wisdom and samadhi continue, the more profound, pure, lucid, and keen they become. The practitioner further sees that the breath is harmonious and that material forms are equal and nondual, like lapis lazuli, having no blue, yellow, red, or white color; the practitioner also sees that the inhalations and exhalations arise and cease, are impermanent, empty, and quiescent.

The practitioner further sees that the body is continually renewed without pause. Why is this? Food and drink belong to the four great elements outside the body. When they enter the stomach and nourish the body, new four-element constituents grow, while the old cells perish accordingly. For example, when plants and grasses put forth young shoots, the old leaves naturally fall; the body is likewise. Only ignorant people, lacking understanding, cling to the body as permanent. A wise person abiding in samadhi knows that this body changes and is impermanent, continually arising and ceasing, without self-nature. Through this, one awakens to the truth that form itself is emptiness.

Moreover, when a single thought arises, there are immediately sixty kshanas⁽³⁾ of arising and ceasing. Some say that there are six hundred kshanas arising and ceasing in rapid succession, yet in reality even a kshana has no self-nature; therefore, mental thoughts are also empty.

B. EXPLANATION OF THE DISTINCT CHARACTERISTICS OF THE FIVE FACTORS

The five factors are: Awareness, Examination, Joy, Ease, and Concentration.

I. AWARENESS

The sutra speaks of the factor of Awareness as: “Awareness, Great Awareness, Reflection, Great Reflection, and Contemplation of the nature of mind.” These five phrases are used to explain the characteristics of Awareness.

– Explanation of “Awareness and Great Awareness”: Because the realms of the mundane and the supramundane are analyzed, there are two distinct meanings of Awareness. The mundane realm is the characteristic of Difference; the supramundane realm is the characteristic of Suchness. Suchness and Difference are alternate names for the ultimate truth and conventional truth.

The method of contemplation will now be used to make the relative profundity of these realms easier to discern. Following the Mahayana Treatise, they are presently divided into three grades: superior, intermediate, and inferior. Since Suchness and Difference each have three kinds, Awareness and Great Awareness are likewise divided into three kinds. The Mahayana Treatise states:

“Discerning provisional names is called Difference; discerning that the real dharmas of the four great elements are fundamentally of one essence is called inferior-grade Suchness.

Discerning that the earth element differs from the other three elements is called Difference; discerning that all four great elements are alike in being impermanent and subject to arising and ceasing is called intermediate-grade Suchness.

Knowing impermanent arising and ceasing is called Difference; knowing that arising and ceasing are fundamentally empty is called superior-grade Suchness.”

The characteristics realized through the Dhyana of Penetrating Illumination will now be divided into three grades—inferior, intermediate, and superior—to explain the relative profundity of the contemplative method.

a) Explanation of inferior-grade Awareness: When the practitioner recognizes that inhalations and exhalations vary in depth and that their blue, yellow, red, and white colors differ, this is called Awareness. Recognizing that this breath is like wind is called Great Awareness. Recognizing that each of the thirty-six bodily constituents is distinct is called Awareness. Recognizing that all three great elements are alike is called Great Awareness. Recognizing the great multitude of mental factors is called Awareness; recognizing that the four—feeling, perception, formations, and consciousness—are alike is called Great Awareness.

b) Intermediate-grade Awareness: When the practitioner recognizes the wind element, this is called Awareness. Recognizing that the breath arises and ceases and is impermanent is called Great Awareness. Recognizing the three great elements as distinct is called Awareness. Recognizing that all three great elements are impermanent is called Great Awareness. Recognizing that feeling, perception, formations, and consciousness differ is called Awareness. Recognizing that all four are impermanent and subject to arising and ceasing is called Great Awareness.

c) Superior-grade Awareness: The practitioner recognizes the impermanence of the breath as Difference, because the breath possesses eight characteristics that are constantly changing and is therefore impermanent. The eight characteristics are: arising, abiding, changing, ceasing, the arising of arising, the abiding of abiding, the changing of changing, and the ceasing of ceasing. Because these eight characteristics are constantly changing, recognizing the differing essential characteristics of the breath is called Awareness. Recognizing that the breath is fundamentally empty and quiescent and that the eight characteristics do not differ is called Great Awareness.

Recognizing that each of the remaining three great elements also possesses eight distinct characteristics is called Awareness. Recognizing that these three great elements have always been fundamentally empty and quiescent, without distinctions among the eight characteristics, is called Great Awareness. Recognizing that mental thoughts change according to the eight characteristics, each distinct from the others, is called Awareness.

Recognizing that mind has always been empty and quiescent, without distinctions among the eight characteristics, is called Great Awareness. Why is this? If the eight characteristics were mind and mind were the eight characteristics, this would destroy the characteristics of conditioned existence.

Why? Because breath and material dharmas would then be precisely the eight characteristics, and the eight characteristics would also be precisely breath and material dharmas. Since the eight characteristics would not differ, breath, form, and mind would likewise not differ.

If this were so, then whenever one spoke of mind, one would also have to speak of breath and material dharmas. Yet in reality this is not so, for it would confuse the characteristics recognized by the world. It is like someone asking another to bring fire, only for that person to bring water instead. If one maintains that mind is precisely breath and form, the error is just like this.

Furthermore, if the eight characteristics existed apart from mind, and mind existed apart from the eight characteristics, this would show that mind is not the eight characteristics and that the eight characteristics are not mind. If mind were not the eight characteristics, then mind would have only a name but no characteristic; since it would have no characteristic, it could not be called mind. If the eight characteristics were separate from mind, then the eight characteristics would have no locus in which change could occur and therefore could not be called the eight characteristics, because they would have no locus of transformation.

When the practitioner examines this carefully, the practitioner recognizes that mind and the eight characteristics are fundamentally empty in themselves and do not acquire self-nature by relying on anything else. Their self-nature is like empty space, without any characteristic of sameness or difference. This is called Great Awareness.

Breath and material dharmas are analyzed in the same way. The foregoing is a brief introduction to superior-grade Awareness and Great Awareness.

– Explanation of “Reflection and Great Reflection”: This continues the preceding discussion of Awareness and Great Awareness. Why? The initial mind’s awakening to the ultimate truth and conventional truth is called Awareness and Great Awareness. The subsequent mind then continues to reflect upon and contemplate them; therefore, it is called Reflection and Great Reflection. What follows Awareness is called Reflection, and what follows Great Awareness is called Great Reflection. This meaning is also easy to understand, so it will not be explained at length.

– Explanation of “Contemplation of the nature of mind”: This means turning back to contemplate the mind of Reflection and Great Reflection. Why? Although the practitioner understands the realm presently appearing, if the practitioner cannot turn back and contemplate so as to penetrate the nature of mind, the true path cannot be realized. When one now turns back to contemplate the mind, does contemplation arise from mind, or does it arise from what is not mind? Whether it arises from the mind that contemplates or does not arise from the mind that contemplates, both alternatives entail faults. One should therefore know that the contemplating mind is ultimately empty and quiescent. The five phrases concerning the factor of Awareness have now been explained.

II. EXAMINATION

The sutra states: “Whether examining the mind, practicing the great practice, practicing universally, or acting as one wishes.”

Examining the mind refers to the contemplation of the nature of mind explained above.

Practicing the great practice: The sravakas take the Four Noble Truths as their great practice. When they contemplate the mind, the right contemplation of the Four Noble Truths is already complete. Why is this?

If people do not know the original mind, they do not clearly understand ignorance and consequently create various afflictions and karmic obstacles; this is called the truth of accumulation. Through the causes and conditions of the truth of accumulation, they will certainly incur the painful retribution of a physical body in a future life; this is called the truth of suffering. If they can contemplate the nature of the mind, they thereby perfect morality, concentration, and wisdom and cultivate the thirty-seven factors aiding the Path; this is therefore called the truth of the Path.

If right contemplation is present, afflictions do not arise in the present, and future painful retribution is also extinguished; this is called the truth of cessation. The foregoing is the practice of the sravakas and is called “practice.” If pratyekabuddhas contemplate the twelve links of dependent origination, this is called the “great practice.” If they are bodhisattvas, they immediately enter the right contemplation of the true Path of non-arising, realize quiescent concentration and the Lapis Lazuli Samadhi, behold immeasurable Buddhas within immeasurable pores, and enter the bodhisattva stage.

The foregoing briefly explains the characteristics of the “great practice” through which practitioners of the Three Vehicles attain the Path.

Comprehensive practice: When the work of contemplation is not yet mature and keen, one applies oneself with still greater diligence to contemplating the Four Noble Truths; hence this is called the “great practice.” Now, when the work of contemplating the true Path has matured, one can contemplate the Four Noble Truths from various perspectives and give rise to the sixteen contemplations. This is called “comprehensive practice.”

At will: In “comprehensive practice,” although one can perceive various phenomena while in concentration, after emerging from meditative concentration one is no longer in accord with the states experienced within concentration. “At will” means that, whether entering or emerging from concentration, one can perceive all dharmas at will. There is no need to apply the mind in contemplation, for it occurs spontaneously and does not arise through deliberate attention. This is called “at will.” The foregoing briefly explains the characteristics of the factor of investigation.

III- JOY

The scripture states: “Knowing in accordance with reality, great knowing, and the mind being moved until it reaches the mind—this is called Joy.”

Knowing in accordance with reality: This means contemplating the nature of the mind and contemplating the truth of the Four Noble Truths, as explained above. When the contemplative mind examines the Four Noble Truths, abides among the various conditions, and clearly understands the principles underlying phenomena, this is called “knowing in accordance with reality.”

Great knowing: When the mind suddenly opens to awakening and, through inward contemplation, thoroughly comprehends the essential principle, joy arises in the mind. This is called “great knowing.”

The mind being moved until it reaches the mind: When the joy of the Dharma is attained, the mind is stirred. If one clings to this joy of the Dharma, one falls into error. The practitioner now understands that Dharma-joy is originally empty and thereby knows the intrinsic nature of Dharma-joy. This is called “reaching the mind.”

The foregoing briefly explains the merit of the factor of Joy.

IV- EASE

The scripture states: “If the body is at ease, the mind is at ease, sensation is at ease, and one experiences pleasurable contact, this is called the factor of Ease.”

Bodily ease: This means understanding the intrinsic nature of the physical body. Because one is not disturbed by bodily karma, the body becomes peaceful and secure.

Mental ease: This means thoroughly realizing the nature of the mind. Because one is not disturbed by mental karma, the mind experiences bliss.

Ease of sensation: The mind’s capacity for contemplation is called sensation. By knowing that all sensations are not truly sensations, one eliminates all sensations and realizes the bliss of peace and security.

Experiencing pleasurable contact: This refers to the two kinds of bliss, worldly and supramundane, which are experienced by the mind as bliss.

V- CONCENTRATION

The scripture states: “If the mind abides, abides greatly, is not distracted when encountering conditions, is not mistaken, and is free from inversion, this is called Concentration.”

The mind abides: This means abiding in worldly meditative concentration, single-mindedly maintaining the mind without distraction.

Abiding greatly: This means abiding in Suchness; that is, supramundane meditative concentration, in which the mind abides and is maintained without distraction.

Not distracted when encountering conditions: This means abiding single-mindedly, able to discern worldly characteristics without the mind becoming distracted.

Not mistaken: Because one clearly knows Suchness, one no longer gives rise to attachment toward false dharmas.

Free from inversion: If the mind is one-sidedly attached to the characteristics of worldly dharmas, it clings to the view of existence and sinks into samsara, unable to attain liberation. If the mind is one-sidedly attached only to the characteristic of Suchness, it clings to the view of emptiness, rejects the worldly teaching of cause and effect, and fails to cultivate wholesome dharmas. This is indeed a most dreadful error. Because the practitioner has skillfully penetrated the principles of ultimate truth and conventional truth, the practitioner can remain far removed from these two kinds of wrong views.

Furthermore, when practitioners of the Two Vehicles realize this state of mind, they destroy the four inverted views of the world—permanence, bliss, self, and purity—and so it is called “free from inversion.” When bodhisattvas realize this concentration, they can destroy the eight inversions, namely the four worldly attachments to views and the four attachments to views held by practitioners of the Two Vehicles; hence it is called “free from inversion.”

When practitioners first accomplish the factor of awakening, they know that the body and breath are unreal, like the sheaths of a plantain tree. Now, when they attain single-minded abiding, they accomplish the factor of Concentration. Once the mind has become quiescent, open, and subtle, they recognize that the characteristics of the breath and physical body have always been unreal, no different from a mass of foam.

The foregoing briefly introduces the practice by which practitioners of inferior faculties cultivate and realize the First Dhyana of Illuminating Contemplation.

Notes to Volume 8:

⁽¹⁾ The Satyasiddhi Shastra: A treatise in sixteen fascicles composed by Harivarman and translated by Kumarajiva around 411–412 during the Later Qin dynasty. It is included in volume 32 of the Taisho Tripitaka. This is the foundational scripture of the Satyasiddhi School.

“Satyasiddhi” means “the establishment of the reality of the Four Noble Truths.” The view of this treatise is that, by extinguishing the three minds—nominal designation, dharmas, and emptiness—one reaches the state of nirvana. Its position is based upon the doctrine that the two times, past and future, do not exist; the doctrine that intrinsic nature is originally impure; and the doctrine of no-self. It also maintains that both persons and dharmas are empty.

The teachings of the entire treatise encompass not only the important doctrines of the Buddhist schools (Hinayana Buddhism), but also Mahayana views.

⁽²⁾ The four subtle elements, also called the four sense-objects, are form, fragrance, taste, and touch. When combined with the four great elements, they are called the “eight co-arising constituents” and form the human body.

⁽³⁾ Kshana: An extremely brief period of time, such as an instant or a moment.

There are several different explanations. According to the Mahaprajnaparamita Shastra, one snap of the fingers contains sixty kshanas. According to the Chapter on the Contemplation of Emptiness in the first fascicle of the Humane Kings Sutra, translated by Kumarajiva, within one kshana there are nine hundred instances of arising and ceasing.

PRACTITIONERS OF MIDDLING FACULTIES CULTIVATING AND REALIZING THE FIRST DHYANA

*2/ The worldly meaning

This discusses how practitioners of middling faculties cultivate and realize the five factors of the First Dhyana. It is divided into two parts:

A. Explanation of the worldly meaning

B. Explanation of the meaning of accomplishing awakening

A. EXPLANATION OF THE WORLDLY MEANING

This is divided into two topics:

I- The external world

II- The internal world

I- THE EXTERNAL WORLD

This is divided into three parts:

1. The fundamental causes and conditions of the world

2. The interrelationship between the internal world and the external world

3. The sovereign law governing the body

1. The fundamental causes and conditions of the world

When practitioners first realize the First Dhyana, they perceive the characteristics of body and mind within the fundamental world. At that time, some have attained vision of the Path, while others have not yet attained it. Practitioners now wish to understand clearly how the retributive results of body and mind in this life came into being.

At this time, they abide in right concentration, their wisdom exceptionally luminous and keen, and contemplate the four great elements, the five skandhas, and the thirty-six constituents within the body. Deep within their minds, they form the aspiration to know why this body exists. Through the power of samadhi, wisdom, merit, and wholesome roots, they immediately know for themselves that their own body and life have been obtained through the karmic power of having upheld the five precepts in a previous life.

While still in the intermediate-state body, this karmic force is neither interrupted nor extinguished. When the father and mother engage in intercourse, the karmic force transforms into consciousness; this consciousness clings to the combined semen and blood of the parents, which is as large as a bean, and takes it to be its own body. Once the mind-consciousness lodges within this substance, the faculties of the body, the life faculty, and mind-consciousness are all fully present.

Within mind-consciousness, the natures of the five consciousnesses—the five spirits—are fully present. This substance changes once every seven days. At first it resembles the skin that forms on milk, then gradually grows until it resembles a hen’s egg.

Through the causes and conditions of karmic force, this body is thus formed.

First, the five viscera within the body are established as the abodes of the five consciousnesses. At this point, the practitioner knows that observance of the precept against killing forms the liver within the body, where the ethereal soul abides. Observance of the precept against stealing forms the kidneys within the body, where the will abides. Observance of the precept against sexual misconduct forms the lungs within the body, where the corporeal soul abides. Observance of the precept against false speech forms the spleen within the body, where intention abides. Observance of the precept against consuming intoxicants forms the heart within the body, where the spirit abides.

The five spirits—the ethereal soul, will, corporeal soul, intention, and spirit—are also called the five consciousnesses. Once the dwellings of the five viscera have been constructed, the conscious spirits have places in which to abide; once they have places of refuge, they must be nourished. The karmic force of the five precepts has the power to transform itself into vital energy and the six hollow organs within the body. The six hollow organs have the function of nourishing the five viscera and the entire body.

A hollow organ means a place of support. The gallbladder is the hollow organ of the liver; it stores fluid and transforms it into vital energy that moistens and cools the liver. The small intestine is the hollow organ of the heart.

The heart is red, and the small intestine is also red. The heart conducts vital energy and blood, while the small intestine also circulates vital energy and blood, moistening and cooling the heart and conveying blood throughout the body. The large intestine is the hollow organ of the lungs.

The lungs are white, and therefore the large intestine is also white. The large intestine has the function of expelling waste matter for the benefit of the lungs. The stomach is the hollow organ of the spleen.

The stomach is yellow, and the spleen is also yellow. The stomach digests food, and the color yellow pervades all the viscera and hollow organs. The vital energy of the spleen can penetrate the four limbs.

The bladder is the hollow organ of the kidneys. The kidneys are black, and the bladder is also black. The bladder conveys moist energy to irrigate the kidneys and facilitates urination, thereby enabling the intestines to function.

The Triple Burner⁽¹⁾ collectively forms one hollow organ, and each of its parts has its own function. The Upper Burner governs saliva and pertains to pure, warm vital energy. The Middle Burner governs circulation through the blood vessels and pertains to the vital energy of the spirit. The Lower Burner governs the passage of feces. The function of the Triple Burner is to benefit the vital energy of the body above and below.

The conscious spirits of the five viscera are divided among and regulate the six hollow organs. The vital energy of the six hollow organs, in turn, forms the conscious spirits of the five viscera, which govern the entire body. Because the hollow organs and viscera nourish one another, they give rise to seven bodily constituents: bones, marrow, sinews, intestines, blood, flesh, and skin.

– The kidneys produce the bones and marrow because the kidneys pertain to Water. Since water contains sand and stones, sand and stones symbolize bones and marrow.

– The liver produces the sinews and intestines because the liver pertains to Wood. Trees bind and hold the earth together; therefore, Wood gives rise to the sinews and intestines.

– The heart produces the blood and vessels because the heart is red and pertains to blood. Its function is to circulate spiritual energy, and this spiritual energy operates naturally.

– The spleen produces flesh because the spleen pertains to the nature of the earth element; therefore, flesh also pertains to the earth element.

– The lungs produce the skin because the lungs are situated above the other viscera; likewise, the skin lies on the exterior of the body.

Thus, the five viscera produce the seven bodily constituents, which are also called the seven limbs. The lungs are likened to a grand officer and therefore occupy the highest position, eliminating all that is inhumane and unrighteous below. The liver is likened to a commandant who maintains security. The heart occupies the center and supplies what is needed. The spleen occupies the middle and balances the five flavors⁽²⁾. The kidneys hold an essential place below and have the function of enabling the four vital energies to increase and flourish.

The seven bodily constituents combine to form the body:

The bones serve as pillars, the marrow as oil, the sinews as ligaments, and the vessels as channels of circulation; blood is used to moisten it, flesh to envelop it, and skin to cover it. Through these causes and conditions, the body, head, hands, and feet come into being. The exposed bones are called teeth; surplus flesh becomes the tongue; surplus sinews become the fingernails and toenails; surplus blood becomes the hair; surplus skin becomes the ears; and the conscious spirit resides within the body.

Through the causes and conditions of observing the precepts, the five faculties of the embryo unfold. The “material form produced by the purity of the four great elements⁽³⁾” transforms into the five faculties. When these five faculties encounter the five sense objects of form, they employ consciousness to distinguish the five kinds of sense objects, thereby giving rise to mental consciousness. When the sense objects have entirely ceased, consciousness returns to the five viscera. When the four great elements, the twelve ayatanas, and the eighteen dhatus have been fully formed, this constitutes the karmic result of a single lifetime. The foregoing has briefly explained the cause of the karmic result of one lifetime and the fundamental meaning of the mundane world.

QUESTION: If it is said that mental consciousness arises from within the body, dwells among the five faculties, and separately cognizes the five sense objects, how does this doctrine differ from that of non-Buddhist schools?

ANSWER: The Vimalakirti Sutra states: “Without abandoning the eight kinds of wrong views, one enters the Noble Eightfold Path.” It also says: “The sixty-two kinds of wrong views are the seeds of the Tathagata.” What is the meaning of these statements? These principles are explained very clearly in the Tiwei Sutra⁽⁴⁾. Why? Because there is no agent who creates them. If this meaning is not yet clear, it will be explained fully in a later section.

2. The Correlation Between the Inner World and the Outer World

When the practitioner uses samadhi, wisdom, and the power of vows to single-mindedly contemplate this body, the practitioner knows that this body, the world, and the universe correspond to one another. Why is this so? Because the form of the body may be compared to the universe: the round head represents Heaven; the flat feet represent Earth; the empty spaces within the body represent space; the warmth in the abdomen represents spring and summer; the hardness of the spine resembles autumn and winter; the four limbs of the body are the four seasons; the twelve large joints are the twelve months; and the 360 small joints are the 360 days.

The breath entering and leaving through the nose and mouth is like the wind blowing from mountain caverns, ponds, and lakes. The eyes are likened to the sun and moon; when the eyes are closed, it is night, and when they are open, it is day. The hair is the morning star, and the eyebrows are the Northern Dipper. The blood vessels are rivers and streams; the bones are rocks and jade; the skin and flesh are the earth; and the body hair is the forests and trees.

The five viscera within the body correspond to the Five Planets⁽⁵⁾ in the heavens, the Five Sacred Peaks⁽⁶⁾ upon the earth, yin and yang and the Five Phases⁽⁷⁾, and the Five Emperors⁽⁸⁾ of the world. The five viscera are the five conscious spirits, the five virtues of cultivation, and the operations of the Eight Trigrams⁽⁹⁾; they are also the Five Punishments⁽¹⁰⁾ used to deal with offenses. The five consciousnesses are the five officials and can become five masses of clouds that transform into five dragons.

The heart is the peacock; the kidneys are the Black Tortoise; the liver is the Azure Dragon; the lungs are the White Tiger; and the spleen is Gouchen. These five kinds of living beings encompass all the birds and beasts of the world. They also represent the five tones: Gong, Shang, Jue, Zhi, and Yu⁽¹¹⁾, because all the myriad tones are contained within them.

With respect to canonical texts, they are the Five Classics⁽¹²⁾, for all writings derive from the Five Classics. With respect to crafts and technical arts, they are the Five Sciences⁽¹³⁾ and the Six Arts⁽¹⁴⁾, for all skills and technologies are contained within them. One should therefore know that although this body is small, its meaning corresponds to heaven and earth. This physical body is not merely the mundane world of the five skandhas; it is also the mundane world of the realm itself.

3. Royal Law and Government Within the Body

Through the power of vows and wisdom, the practitioner in samadhi discerns within the body: The heart is the Great King, who governs the realm through benevolence and righteousness, residing in the palace with guards protecting him on both sides; the lungs are the Minister of War; the liver is the Minister of Education; the spleen is the Minister of Works; the kidneys are the great ocean, within which is a divine tortoise that breathes the primordial qi, can summon clouds and call forth rain, and sends qi throughout the four limbs; the four limbs are the people.

On the right is the Officer of Life, and on the left is the Officer of Records⁽¹⁵⁾, who oversee the lives of all the people. Lord Taiyi⁽¹⁶⁾ dwells in the center and is also the principal pillar. The Great Celestial General protects the King and oversees the countless great ministers within the body.

Lord Taiyi has eight envoys who work together with him, collectively known as the Nine Ministers⁽¹⁷⁾.

On the two sides of the triple burner, She is on the left and Yi is on the right; they oversee traitors and thieves. The upper burner conveys qi to the crown of the head. The middle burner is the ancestral temple and royal palace, where the King resides and governs the people and the realm.

If the king of the mind practices the true Dharma correctly, the ministers will obey, and the government will be peaceful and orderly. Consequently, the five viscera will be harmonious, the six bowels will function freely and properly, the four great elements will be stable, there will be none of the afflictions of illness, and one will enjoy longevity.

If the king of the mind acts contrary to the Dharma, the ministers will rebel and kill one another. Because the mind engages in evil conduct, the four great elements become disharmonious, all the faculties become obstructed, and in the end one must succumb to illness and die.

The sutra says: “When the Hun soul is lost, there is disorder; when the Po soul is lost, there is madness; when intention is lost, there is delusion; when will is lost, there is forgetfulness; when spirit is lost, there is death.” One should therefore understand that establishing laws and government for a worldly kingdom is also a principle present within the body. This principle is explained very clearly in the Sutra of Tiwei.

II- THE INNER WORLD

The preceding section explained the correspondence with the external world. Why is this so? Before the Buddha appeared in the world, sages and immortals possessing worldly wisdom also comprehended this teaching, which is called the principle of correspondence.

Therefore, the principle of the external world was explained first. Although those sages and immortals possessed worldly wisdom and eloquence⁽¹⁸⁾ and were capable of comprehending worldly teachings, if they abided in such discrimination, it was still merely a deluded, conceptual mind, and they could not perceive the true Dharma. From the standpoint of the Buddhadharma, they were not sages but remained ordinary beings, revolving through the three realms and the twenty-five states of existence, not yet liberated from birth and death.

If they taught and transformed sentient beings, they were called only physicians of the old school, also known as worldly physicians. Thus, the Nirvana Sutra says: “When worldly physicians treat illness, it recurs after being cured. When the Tathagata treats illness, once it is cured, it never recurs.” This meaning will be explained clearly below.

Now, to explain the meaning of the inner world: after the Tathagata appeared in the world, he extensively expounded the meanings and terminology of numerous Dharma gates in order to liberate sentient beings. While in meditative concentration, the practitioner inwardly wishes to understand the essential correspondences within the Tathagata’s teachings. Through the power of wholesome roots, samadhi, and wisdom, the practitioner immediately understands these skillful means. Why is this so? As the Buddha taught, the meaning of the five precepts corresponds to the five viscera, as explained above. Likewise, the four great elements, five skandhas, twelve ayatanas, eighteen dhatus, Four Noble Truths, and twelve links of dependent origination are all present within the body.

Upon hearing of the four great elements, one immediately understands their correspondence with the five viscera: the wind element corresponds to the liver, the fire element to the heart, the water element to the kidneys, and the earth element to the lungs and spleen.

Upon hearing of the five skandhas, one immediately understands their correspondence with the five viscera: the form skandha corresponds to the liver, the consciousness skandha to the spleen, the perception skandha to the heart, the feeling skandha to the kidneys, and the formations skandha to the lungs. Although the terms are not arranged in sequence, their meanings correspond to one another.

If one hears of the twelve ayatanas and eighteen dhatus, one also understands their correspondence with the five viscera. The meaning of the ten ayatanas and fifteen dhatus can be seen through reflection. The remaining two ayatanas and three dhatus require further analysis.

– All five consciousnesses belong to the mind ayatana and mind dhatu.

– The five external sense objects and the internal Dharma object constitute the Dharma ayatana and Dharma dhatu. This is called the mutual correspondence of the two ayatanas and three dhatus.

– When the five consciousnesses first arise, they are called the five faculties. When the five faculties come into contact with external Dharma objects, mind-consciousness arises; this is called the mind-consciousness dhatu.

Or, upon hearing of the five faculties, one understands their correspondence with the five viscera: sorrow corresponds to the liver, suffering to the heart, joy to the lungs, pleasure to the kidneys, and equanimity to the spleen.

The five faculties are also connected with the three realms: sorrow corresponds to the desire realm; suffering to the first dhyana; joy to the second dhyana; pleasure to the third dhyana; and equanimity to the fourth dhyana. Even the four formless concentrations are all called dhyanas associated with equanimity. One should therefore understand that the three realms also correspond to the five viscera; their meanings are interrelated.

Or, upon hearing of the four modes of birth—the four classes of sentient beings born from a womb, moisture, transformation, or an egg—one also understands their relationship with the five viscera. This is because the desire realm possesses all five faculties; the five faculties are related to the five viscera; the five viscera are in turn related to the four great elements; and the four great elements correspond to the four modes of birth.

All beings born from eggs mostly possess the nature of the wind element, and therefore their bodies can fly. All beings born from moisture possess the nature of the water element, because their bodies arise from damp places. Beings born from wombs mostly possess the nature of the earth element, because their bodies are heavy and sluggish.

Beings born through transformation mostly possess the nature of the fire element, because the substance of fire suddenly arises from emptiness, and fire also emits light.

Because the Tathagata wished to teach and liberate the four classes of sentient beings within the three realms, he expounded the Four Noble Truths, the twelve links of dependent origination, and the six paramitas. One should understand that these three teachings are wondrous divine medicines for treating the five viscera, five faculties, and five skandhas of sentient beings.

Why is this so? When the Buddha expounded the principle of the One Mind and the Four Noble Truths, one should understand that the truth of origination corresponds to the liver, because it is the cause from which things first arise. The truth of suffering corresponds to the heart, because the fruit of suffering has already come to fruition.

The truth of the path corresponds to the lungs, because the vajra can sever all things. The truth of cessation corresponds to the kidneys, because winter is the season of storing, when what exists decays and becomes nonexistent. The One Mind corresponds to the spleen, because it can elucidate the Four Noble Truths.

The same applies to the twelve links of dependent origination and the six paramitas; if the practitioner reflects upon them, this can be understood.

These three kinds of Dharma treasury encompass all the teachings of the Tathagata. Therefore, if the practitioner’s mind is clear and keen and contemplates the characteristics of their own body, they can thoroughly understand all the names and meanings within the Buddhadharma.

Thus, the Avatamsaka Sutra says: “To understand this body clearly is to comprehend all things.” This describes the mutual correspondence between the meanings of the world and the inner body. Because the implications contained herein are extremely profound and subtle, they should not be explained to those who have not awakened.

B. EXPLANATION OF THE MEANING OF PERFECTING AWAKENING

Awakening also has three grades: lower, middle, and higher.

I- AWAKENING AND GREAT AWAKENING OF THE LOWER GRADE

– Awakening: While abiding in meditative concentration, the practitioner’s inner mind is tranquil and still. They clearly understand the meanings and characteristics of the inner and external worlds and distinguish the differences among their various names and meanings—that is, their distinct and individual characteristics. This is therefore called “awakening to the meanings of the world.” Because one clearly understands the meanings of the world, it is called Awakening.

– Great awakening: One knows that although all the names and meanings of the external world differ, they have no real substance and exist only in dependence upon the five viscera. For example, on the basis of the liver, one speaks of observing the precept against killing. Such things as Jupiter, Mount Tai, the color blue-green, wood, the Hun soul, eye-consciousness, benevolence, body hair, the faculty of awakening, and movement are no different from the liver. The meaning of the liver is likewise no different from such teachings as non-killing; this is Thusness, and is therefore called Great Awakening. The practitioner knows that all dharmas are fundamentally Thus. The meanings of the remaining four viscera are likewise the same.

II- AWAKENING AND GREAT AWAKENING OF THE MIDDLE GRADE

– Discernment: The practitioner knows that although the liver organ is like such dharmas as non-killing and so forth, the liver is not the same as the other organs—the lungs, kidneys, heart, spleen, and so forth. Because the practitioner clearly knows the distinctions among them, this is called Discernment.

– Great discernment: The practitioner knows that dharmas and organs such as the liver are impermanent, arising and ceasing, and that the remaining four organs are likewise impermanent, arising and ceasing. This is called Great Discernment.

III. SUPERIOR-GRADE DISCERNMENT AND GREAT DISCERNMENT

– Discernment: The practitioner knows that dharmas such as the liver and so forth have eight distinct characteristics. This is called Discernment.

– Great discernment: The practitioner clearly knows that dharmas such as the liver and so forth are originally empty and quiescent, without differentiated characteristics. This is called Great Discernment.

The distinctions between Discernment and Great Discernment, and between their mundane and supramundane characteristics, are generally the same as explained above, yet there are also points of difference. If practitioners investigate carefully, they will perceive them.

Next comes an explanation of the meanings of Reflection and Great Reflection. Their contemplation in relation to the nature of mind is also generally as explained above. The foregoing is a brief introduction to the factor of Discernment in the First Dhyana and its mundane meaning. Such factors as Reflection, Joy, Ease, and Concentration are likewise analyzed in this way.

Notes to Volume 8B:

⁽¹⁾ Triple Burner: A term in traditional Chinese medicine referring to three locations in the human body: the Upper Burner (the upper opening of the stomach), the Middle Burner (the middle portion of the stomach), and the Lower Burner (the upper opening of the bladder).

⁽²⁾ Five flavors: sweet, sour, bitter, pungent, and salty.

⁽³⁾ Forms produced by the purified four great elements: (pertaining to greatness of essence) The four great elements are the four factors that constitute matter (form-dharmas). Therefore, they are also called form that produces, while the form-dharmas produced by them are called forms produced by the four great elements. The word “great” has three meanings:

1/ Greatness of essence: The essential nature of the four great elements pervades all form-dharmas.

2/ Greatness of characteristics: The manifestations of the four great elements are vast, like mountains, seas, wind, and fire. 3/ Greatness of function: The functions of the four great elements are vast, as exemplified by the Three Calamities.

⁽⁴⁾ The Tiwei Sutra (Tiwei Poli Sutra, Tiwei Sutra of the Five Precepts

—cited from entry 1491 in the Encyclopedia of Buddhist Studies): This sutra consisted of two fascicles and was compiled by Venerable Tan Jing during the Northern Wei dynasty in China. Its contents relate that after attaining enlightenment, the Buddha traveled to the Deer Park. Along the way, he taught the Five Precepts and Ten Wholesome Courses of Action to five hundred merchants, including Tiwei and Poli. Tiwei attained the patience with regard to the non-arising of dharmas; two hundred merchants attained the patience of gentle accord; and three hundred merchants attained the fruit of stream-entry. This sutra was lost and is no longer transmitted, but because it was extensively quoted in other works, its contents can still be known.

⁽⁵⁾ Five planets: The names of five important celestial bodies: Venus, Jupiter, Mercury, Mars, and Saturn.

⁽⁶⁾ Five Sacred Mountains: Five mountains representing the five directions of

China: Mount Huo (the Southern Sacred Mountain), Mount Hua (the Western Sacred Mountain), Mount Heng (the Northern Sacred Mountain), Mount Tai (the Eastern Sacred Mountain), and Mount Song (the Central Sacred Mountain).

⁽⁷⁾ Five phases: (“phase” means cyclical movement) the five substances of metal, wood, fire, water, and earth. These five revolve in cycles of mutual generation and mutual restraint.

⁽⁸⁾ Five Emperors: Five kings of ancient China. There are two accounts: one names Taihao, the Yellow Emperor, Shennong, Shaohao, and Zhuanxu. Another says that Fuxi, Shennong, the Yellow Emperor, Tang Yao, and Yu Shun were the Five Emperors (Vietnamese Buddhist Dictionary).

⁽⁹⁾ Eight trigrams: The eight trigrams. Their signs were established by Fuxi and comprise eight symbols: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui.

⁽¹⁰⁾ Five punishments: Five methods used in ancient times to punish offenders, generally including whipping, beating with a staff, execution, exile, and confinement in an enclosed place.

⁽¹¹⁾ Six arts: Six arts that educated people in ancient times were required to know: rites, music, archery, charioteering, calligraphy, and mathematics.

⁽¹²⁾ Gong, Shang, Jue, Zhi, and Yu: the five principal notes in music.

⁽¹³⁾ Five sciences: Five fields of learning in ancient India: 1/ Science of language: the study of language and literature. 2/ Science of arts and crafts: technology, calendrical science, and mathematics. 3/ Science of medicine: medicine, pharmacology, and incantation methods. 4/ Science of logic: the study of reasoning.

5/ Inner science: the inner canon and the essential doctrine of one’s own school.

⁽¹⁴⁾ Five Classics: Five important Chinese texts used by Confucian scholars for study and research: the Book of Changes, Book of Documents, Book of Poetry, Book of Rites, and Spring and Autumn Annals.

⁽¹⁵⁾ Minister of Education, Minister of Works, Minister of Life, and Minister of Records: Official posts in China during the eras of Tang and Yu. They supervised rites and record-keeping and were equivalent to ministers in the present day.

⁽¹⁶⁾ Lord Taiyi: Tai means supremely great, and jun means sovereign. The sovereign’s mother is called the Empress Dowager; at each higher level, another character tai is added.

⁽¹⁷⁾ Nine Ministers: Nine high ministerial offices in ancient China: Chief Administrator, Minister of Education, Grand Master of Ceremonies, Minister of War, Minister of Justice, Minister of Works, Junior Preceptor, Junior Mentor, and Junior Guardian.

⁽¹⁸⁾ Worldly intelligence and eloquence: The keen worldly intelligence of ordinary beings, which is one of the eight difficulties. Ordinary beings delight only in studying the scriptures of non-Buddhist paths and do not believe in or accept the supramundane True Dharma. This becomes an obstacle to believing in and understanding the Buddhadharma and to cultivating supramundane meditative concentration. Some also hold that worldly intelligence and eloquence means possessing abundant worldly knowledge, skill in debate, and adroitness in dealing with worldly affairs. The Mahayana Compendium of Meanings, fascicle 8 (Taisho 44, 629a), states: “Because worldly intelligence and eloquence only increase evil, they are called a Difficulty; this wrong view runs contrary to the true path.”

CULTIVATION AND REALIZATION OF THE FIRST DHYANA BY PRACTITIONERS OF SUPERIOR CAPACITY

*3/ Mundane phenomena

When practitioners abide in the concentration of the First Dhyana and attain the six superknowledges, they see worldly phenomena with perfect clarity, as though seeing a mango in the palm of the hand. This refers to seeing presently occurring phenomena with the eyes and is not the same as what was discussed above. By reflecting, comparing, and distinguishing on the basis of this meaning, mundane phenomena may be discerned.

The explanation of mundane phenomena is divided into two topics:

A. Seeing the phenomenal characteristics of the world

B. The meaning of perfecting the five factors of initial application and sustained application

A. SEEING THE PHENOMENAL CHARACTERISTICS OF THE WORLD

Practitioners of superior capacity possess both clear and keen merit and wisdom. When they realize the First Dhyana, they may attain the five superknowledges through two causes: spontaneous arising and attainment through cultivation.

I. SPONTANEOUS ARISING

When practitioners realize and enter the First Dhyana, they carefully contemplate the three mundane phenomena—breath, body, and mind—and can thereby penetrate the characteristics and meanings of the world. When they understand the meanings of the world, their wisdom of right concentration becomes deeper and keener; consequently, superknowledges immediately unfold. At this time, practitioners acquire a faculty of sight produced by the purified four great elements of the Form Realm.

With the purified mind-eye, they can see through and comprehend all form-dharmas throughout the ten directions, discerning their phenomenal characteristics with perfect clarity while the mind remains undisturbed. This is called the superknowledge of the divine eye. The superknowledge of the divine ear, the superknowledge of others’ minds, the superknowledge of past lives, and so forth arise in the same manner.

When practitioners attain the five superknowledges, they can clearly see all forms and minds throughout the ten directions and the three periods of time, as well as the varying distinctions among the different realms. They see that the classes of sentient beings differ and that their lands also vary. This is called the differentiated vision of mundane phenomena. Thus, a sutra states: “Through profound cultivation of meditative concentration, one attains the five superknowledges.”

II. ATTAINMENT THROUGH CULTIVATION

This means attaining the five kinds of supernormal knowledge and thereby seeing worldly phenomena. The Mahasamnipata Sutra says: “A Dharma-practicing bhiksu who has attained the First Dhyana and, after entering meditative concentration, wishes to attain the supernormal knowledge of spiritual powers should cultivate the method of counting the breaths, abiding with the mind at the tip of the nose and contemplating the inhalations and exhalations.

He clearly sees the breath entering and leaving through the 99,000 pores, sees the body as empty and transparent, and sees that even the four great elements are all empty. Through such contemplation, he becomes free from the characteristics of form and attains the supernormal knowledge of spiritual powers. The same applies through the Fourth Dhyana.”

– How does a Dharma-practicing bhiksu cultivate and attain the divine eye? If a bhiksu, upon attaining the First Dhyana, contemplates the inhalations and exhalations, he sees the true nature of material phenomena. After seeing material phenomena, he further reflects: “I wish to see all material phenomena throughout the three times.” Through his intention and wish to see them, he immediately sees them. The same applies through the Fourth Dhyana.

– How does a Dharma-practicing bhiksu cultivate and attain the divine ear? Kaundinya, if a bhiksu attains the First Dhyana, contemplates the inhalations and exhalations, and further contemplates sounds, the same applies through the Fourth Dhyana.

– How does a Dharma-practicing bhiksu cultivate and attain the knowledge of others’ minds? If a bhiksu contemplates the inhalations and exhalations and, upon attaining the First Dhyana, cultivates shamatha (calming) and vipashyana (insight), this is called the knowledge of others’ minds. The same applies through the Fourth Dhyana.

– How does a Dharma-practicing bhiksu cultivate and attain the knowledge of past lives? Kaundinya, if a bhiksu contemplates the inhalations and exhalations and, upon attaining the First Dhyana, immediately attains the divine eye, then after attaining the divine eye, he uses it to contemplate from the time when the kalala⁽¹⁾ first forms in the womb, and contemplates the arising and ceasing of the five skandhas. The same applies through the Fourth Dhyana.”

After attaining the five kinds of supernormal knowledge, one can see throughout the ten directions and the three times the ordinary beings and noble ones within the nine paths, whose classes and lands all have differing characteristics. This is called cultivating and attaining supernormal knowledge, whereby one sees worldly phenomena with unobstructed comprehension.

B. THE MEANING OF PERFECTING THE FIVE FACTORS OF AWAKENED CONTEMPLATION

The explanation of Awakening is divided into three levels:

I- Lower-level Awakening and Great Awakening

II- Middle-level Awakening and Great Awakening

III- Higher-level Awakening and Great Awakening

I- LOWER-LEVEL AWAKENING AND GREAT AWAKENING

– Awakening: Using the divine eye to see thoroughly all characteristics of form and to distinguish the various classes of sentient beings,

which are not all alike, while lands also differ from one another and have different names—this is called Awakening.

– Great Awakening: Awakening to the fact that all worldly possessions are merely false and illusory, closely contemplating that the four great elements are all empty, and seeing the various distinctions within the world with perfect clarity—this is called Great Awakening. The other four kinds of supernormal knowledge are likewise.

II- MIDDLE-LEVEL AWAKENING AND GREAT AWAKENING

– Awakening: Using the divine eye to see the characteristics of the forms of the four great elements, one immediately knows that the intrinsic nature of each element differs from the others. This is called Awakening.

– Great Awakening: Clearly knowing that the four great elements are impermanent, arising and ceasing, and that their fundamental nature is without distinction—this is called Great Awakening. The remaining four kinds of supernormal knowledge are likewise.

III- HIGHER-LEVEL AWAKENING AND GREAT AWAKENING

– Awakening: Using the divine eye, one clearly sees that impermanent phenomena have eight differing characteristics—arising, ceasing, sameness, difference, existence, nonexistence, and so forth. This is called Awakening.

– Great Awakening: Awakening to the fact that the eight characteristics have always been empty and quiescent, without even a single characteristic—this is called Great Awakening. The other four kinds of supernormal knowledge are likewise.

This explains using the five kinds of supernormal knowledge to see the Awakening and Great Awakening pertaining to worldly phenomena. As for reflection, great reflection, and contemplation of the nature and characteristics of mind in perfecting the factor of Awakening, these are generally as explained above.

Each of the four factors—Contemplation, Joy, Ease, and Concentration—is also distinguished in the same way.

Practitioners should know that if shravakas or pratyekabuddhas attain this dhyana, then by relying on this concentration they attain the liberation that cannot be destroyed, unobstructed liberation, the three knowledges, and the six supernormal powers. It is therefore called discerning insight contemplation.

If bodhisattva mahasattvas abide in this dhyana, they immediately attain unobstructed dharani⁽²⁾. The same applies through the Fourth Dhyana.

SECOND DHYANA

When one enters deeply into the Second Dhyana, continuing through the concentration of neither perception nor non-perception and the concentration of cessation, the states become increasingly profound and subtle, and their phenomenal characteristics are so numerous that they cannot be fully described. Here, only passages from the scriptures are cited to explain the principal meanings. The scripture states: “The Second Dhyana is also called Separation and also called Completeness. Separation means being free from the five hindrances; Completeness means being fully endowed with the three factors: Joy, Ease, and Concentration.”

Explanation

The practitioner abides in the final mind-moment of the First Dhyana. Because he has grown weary of the initial and sustained application of thought in the First Dhyana, which disturb the mind, he wishes to gather the mind into concentration and relinquish initial and sustained thought. Knowing that all the preceding levels of dhyana are unreal, he closely contemplates the three phenomena of breath, form, and mind, and single-mindedly abides therein. Initial and sustained thought naturally cease, the inner mind becomes purified, and the samadhi of great joy immediately arises. Within concentration, the practitioner sees the body as resembling foam. This is the perfection of the Second Dhyana.

THIRD DHYANA

– The scripture states: “The Third Dhyana is also called Separation and also called Completeness. Separation means being free from the five hindrances; Completeness means being fully endowed with the five factors: Mindfulness, Equanimity, Wisdom, Ease, and Concentration.”

Explanation

After attaining the Second Dhyana, the practitioner grows weary of the disturbance caused by the joyful mind and therefore gathers and relinquishes it. He also knows that all the preceding levels of dhyana are unreal. Through single-minded contemplation, the thought of joy ceases, and a sensation of ease immediately arises throughout the entire body. Within concentration, the practitioner sees the physical body as resembling a floating cloud. This is the perfection of the Third Dhyana.

FOURTH DHYANA

– The scripture states: “The Fourth Dhyana is also called Separation and also called Completeness. Separation means being free from the five hindrances; Completeness means being fully endowed with the four factors: Mindfulness, Equanimity, Neither Suffering nor Pleasure, and Concentration.”

Explanation

After attaining the Third Dhyana, the practitioner’s inner mind grows weary of the state of pleasure, and so he single-mindedly relinquishes it. He also knows that the Fourth Dhyana is inherently unreal. By contemplating the intrinsic nature of the three phenomena—breath, form, and mind—he attains openness, purity, and clarity. The samadhi of wisdom and equanimity arise simultaneously. The inner mind is neither joyful nor possessed of unwholesome thoughts. With a properly composed mind, the practitioner abides in this concentration and clearly sees the body as resembling a shadowy image. This is the perfection of the Fourth Dhyana.

CONCENTRATION OF THE SPHERE OF INFINITE SPACE

– The scripture states: “Contemplating the physical body with disenchantment, one becomes free from the characteristics of the body and from all bodily contact, joyful contact, and pleasurable contact. Discerning the characteristics of form, becoming free from the form skandha, and single-mindedly contemplating infinite space—this is called a bhiksu’s attainment of the concentration of the sphere of infinite space.”

Explanation: This is divided into two meanings:

1. General contemplation of lower and higher meditative concentrations

The scripture states: “Contemplating the physical body with disenchantment, one becomes free from the characteristics of the body.” This means clearly knowing that the body of the desire realm has many faults and that all its parts are unreal. The three kinds of contact—“bodily contact, joyful contact, and pleasurable contact”—correspond respectively to the First Dhyana, Second Dhyana, and Third Dhyana. By examining these corresponding phenomena, one can see this clearly.

“Discerning the characteristics of form” means distinguishing the physical form of the desire realm through the material phenomena of the Fourth Dhyana, each of which differs from the others and is unreal, while also clearly knowing that the concentration of infinite space has not yet departed from material phenomena.

“Becoming free from the form skandha and single-mindedly contemplating infinite space” is as explained in the fundamental dhyanas: after the three kinds of material phenomena have ceased, one immediately becomes associated with space.

2. Contemplation beginning with the concentration of the sphere of infinite space and proceeding upward

“Contemplating the body of form with revulsion and becoming detached from the characteristics of the body” means becoming disenchanted with the body of form, which is like a shadow or an image and which conceals and obstructs mental activity. Contemplating this body of form as being like a shadow is also a contemplation of emptiness. The three kinds of contact in the body—bodily contact, joy, and bliss—differ from the faculty of joy, because the faculty of joy no longer functions. These arise through contact produced by the form-dharmas of the Fourth Dhyana; therefore, three kinds of contact arise in the mind.

“Discerning the characteristics of form” means contemplating that the body of form, which is like a shadow, and the contacts of joy and bliss in the Fourth Dhyana are all false and unreal.

“Becoming detached from the form skandha and contemplating the immeasurability of space” is as explained above.

THE CONCENTRATION OF THE SPHERE OF CONSCIOUSNESS

– The sutra states: “If a bhikshu cultivates shamatha (calming) and vipashyana (insight), contemplates mind, mentation, and consciousness, and personally knows that this body does not experience the three kinds of feeling, then, by becoming detached from these three feelings, that bhikshu realizes the concentration of the Sphere of Consciousness.”

Explanation

“Mind, mentation, and consciousness” means that the practitioner relinquishes the concentration of Infinite Space, takes the three dharmas—body, breath, and mind—as objects, and enters the concentration of the Sphere of Consciousness, using the wisdom of samadhi to gather in the mind. Although the practitioner knows that these three dharmas are originally unreal, in order to leave behind the concentration of the Sphere of Infinite Space, the practitioner single-mindedly takes consciousness as the object and thereby enters the concentration of the Sphere of Consciousness.

The phrase “Personally knows that this body does not experience the three kinds of feeling” means that although the concentration of the Sphere of Infinite Space has already abandoned “the body as impure” among the Four Foundations of Mindfulness—body, feelings, mind, and dharmas—the remaining three contemplations are still present: feelings are suffering, mind is impermanent, and dharmas are without self. The concentration of the Sphere of Consciousness, however, takes consciousness as its object in order to enter concentration and is capable of abandoning all four of these experiences.

Because all four experiences belong to consciousness, it is said, “Personally knows that this body does not experience the three kinds of feeling.” This may also be understood as “not experiencing suffering, pleasure, or neither suffering nor pleasure.” When one has become detached from these three kinds of feeling, one is said to have realized the realm of the concentration of the Sphere of Consciousness.

THE CONCENTRATION OF THE SPHERE OF MINIMAL CONSCIOUSNESS (THE SPHERE OF NOTHINGNESS)

– The sutra states: “If a bhikshu contemplates that all three periods of time are empty and knows that all conditioned activities both arise and cease, and that the concentration of the Sphere of Infinite Space and the concentration of the Sphere of Consciousness also arise and cease, then, having contemplated thus, he successively contemplates the consciousness of the concentration of the Sphere of Consciousness. He thinks: ‘This consciousness is neither consciousness nor not consciousness. If it is said not to be consciousness, then it is empty and quiescent. Why, then, should I wish to eliminate this consciousness?’ This is called realizing the concentration of the Sphere of Minimal Consciousness.”

Explanation

“Contemplating that the three periods of time are all empty and knowing that all conditioned activities both arise and cease” means contemplating and discerning that the concentration of the Sphere of Consciousness and the mental factors of all higher and lower levels of concentration are conditioned characteristics subject to arising and cessation, false and unreal.

“Successively contemplating consciousness” means contemplating the concentration of the Sphere of Consciousness.

“Neither consciousness nor not consciousness” means knowing that all dharmas are empty and cannot be apprehended.

“If it is not consciousness, then it is empty and quiescent; why, then, should I wish to eliminate this consciousness?” This is the skillful means of using mindfulness to extinguish consciousness. By taking that which is not consciousness as the object, one enters the concentration of the Sphere of Minimal Consciousness.

THE CONCENTRATION OF NEITHER PERCEPTION

– The sutra states: “If a bhikshu has the perception of non-mind, he reflects: ‘This perception is suffering, is contaminated, is an ulcer, and is not quiescent. Only if I can eliminate the concentration of Neither Perception nor Non-Perception can it be called quiescent.’ If a bhikshu can thus eliminate the concentration of Neither Perception nor Non-Perception, this is called realizing the liberation of non-perception. Why is this so? This bhikshu reflects: ‘Whether there is the perception of feeling, the perception of consciousness, the perception of contact, the perception of emptiness, the perception of neither perception nor non-perception, and so forth, all are called coarse perceptions. If I now cultivate the samadhi of non-perception, I can permanently eliminate all these perceptions.’ Thus, the practitioner regards the concentration of Neither Perception nor Non-Perception as the state of quiescence. After entering this concentration, because he neither experiences nor clings to anything whatsoever, he can destroy ignorance. After destroying ignorance, he is said to have realized the fruit of arhatship.”

Explanation

“Having the perception of non-mind” refers to the concentration of non-perception.

“It is suffering, contaminated, and so forth” means contemplating and discerning the faults and perils of the concentration of non-perception.

“If I can eliminate Neither Perception nor Non-Perception, that is quiescence.” “Neither perception” refers to the concentration of Neither Perception; “nor non-perception” means that, having seen the faults and perils of the preceding levels of concentration, they must be eliminated. “That is called quiescence” means that after breaking through the concentration of Neither Perception, one realizes the quiescence of nirvana.

“If a bhikshu can eliminate neither perception and realize the liberation of non-perception” means that all meditative concentrations within the Three Realms are called perceptions. By now eliminating these perceptions and realizing the samadhi of non-perception, one can, within the concentration of Neither Perception, destroy ignorance, give rise to the uncontaminated, attain the fruit of arhatship, and realize nirvana. If the bhikshu’s practice is explained from the perception of feeling onward, its meaning is also as explained above.

The sutra further records: “The first three levels of concentration can also be eliminated by ordinary beings and non-Buddhist practitioners, but from the fourth level of concentration onward they cannot be eliminated by mundane means. Although ordinary beings in the concentration of the Sphere of Neither Perception become detached from coarse afflictions, they still possess ten subtle dharmas. Because this concentration is free of coarse afflictions, all ordinary beings cling to it as the realization of nirvana.”

Explanation

This means that the wisdom of ordinary beings cannot give rise to the uncontaminated within the concentration of Neither Perception. The sutra further states: “Kaundinya! If a bhikshu cultivates the noble path, becomes disenchanted with and detached from the Four Dhyanas and the concentrations of the Four Formless Realms, and contemplates entering the adorned concentration of cessation...”

The explanation is as follows: “This describes the contemplative method of the Dhyana of Clear Insight, through which one ultimately enters the concentration of the cessation of feeling and perception.” This meaning will be explained in detail in the section on the Eight Liberations. A practitioner who cultivates this Dharma gateway does not, however, enter and realize nirvana, but continues to cultivate all the Buddha-dharmas, fully possesses the skillful means of great compassion, and employs the six superknowledges to transform and liberate sentient beings. The foregoing uses a single Dharma gateway to elucidate the Mahayana.

Notes to Fascicle 8C:

⁽¹⁾ Kalala: the name of a very small numerical quantity.

⁽²⁾ Unobstructed Dharani (Unobstructed Retention): one of the three kinds of unobstructedness—eloquence, penetrating wisdom, and retention.

This means that a bodhisattva attains great retention, does not lose wholesome dharmas, does not give rise to unwholesome dharmas, and, with regard to the languages and distinctions of all dharmas, comprehends them clearly and without obstruction.