釋禪波羅蜜次第法門

*B. CONTEMPLATION OF THE INDESTRUCTIBLE DHARMA

Beginning with the practice of the Eight Liberations, there are six Dharma-gates belonging to the “indestructible Dharma.” If a śrāvaka of keen faculties fully contemplates these six dharmas, that practitioner will awaken to the unconditioned, becoming a Great-Power Arhat of the indestructible Dharma (one who practices contemplation of the indestructible Dharma).

The Mahāyāna scripture states: “An Arhat of the indestructible Dharma fully possesses the samādhis: the Samādhi of Noncontention, Vow, Wisdom, Summit, and Dhyāna.”

These six dharmas are now divided into four kinds:

– Contemplative Dhyāna

– Cultivating Dhyāna

– Refining Dhyāna

– Practicing Dhyāna

The three gates—the Eight Liberations, the Eight Bases of Mastery, and the Bases of Totality—belong to Contemplative Dhyāna. The Mahāyāna states: “The Liberations are the initial practice, the Bases of Mastery are the intermediate practice, and the Bases of Totality are the final practice.” All three of these Dharma-gates are antidotal practices that eliminate ignorance, craving, and attachment to purity within the Four Dhyānas. Contemplative Dhyāna explains the sequential methods of contemplating the Eight Liberations, the Eight Bases of Mastery, and the Bases of Totality.

– The Nine Successive Attainments belong to Refining Dhyāna.

– The Lion’s Vigorous Advance belongs to Cultivating Dhyāna.

– The Transcendent Samādhi belongs to Practicing Dhyāna.

*IV. THE EIGHT LIBERATIONS

(Liberation: “Turning away” means to oppose; “relinquishment” means to abandon. Thus, these are eight contemplations for relinquishing the worldly states of meditative concentration and accomplishing supramundane meditative concentrations.)

The Eight Liberations comprise:

1. (First Liberation) While inwardly possessing perceptions of form, one contemplates external forms and is liberated.

2. (Second Liberation) While inwardly having no perception of form, one contemplates external forms and is liberated.

3. (Third Liberation) The Liberation through Purity, personally realized by the body.

4. Liberation of the Sphere of Infinite Space

5. Liberation of the Sphere of Infinite Consciousness

6. Liberation of the Sphere of Nothingness

7. Liberation of the Sphere of Neither Perception nor Non-perception

8. Liberation through the Cessation of Perception and Feeling

EXPLANATION OF THE EIGHT LIBERATIONS

This is divided into five parts:

Explanation of the names

Clarification of the stages

Discussion of the differences among methods of contemplation

Clarification of cultivation and realization

Distinguishing the characteristics of attainment

EXPLANATION OF THE NAMES

The Eight Liberations are eight Dharma-gates for abandoning the mind’s attachment to the pure five desires; hence, they are called the Eight Liberations.

The pure five desires are as follows:

– Because of attachment to the five desires in the Desire Realm, beings sink and wander through the three evil destinies; these are called the impure five desires.

– The mind’s attachment to the flavor of dhyāna in the concentrations of the Desire Realm, the Access Concentration, the Four Dhyānas, and the Four Formless Concentrations is called the pure five desires.

The contemplation of the unconditioned Liberations is now employed as an antidote to destroy them and to induce disenchantment with and detachment from the joy and bliss of the concentrations of the Desire Realm and the Four Dhyānas. Thus, it is said to relinquish the mind’s attachment to the pure five desires, and this is called Liberation. Some hold that the Eight Liberations are identical to the Eight Emancipations.

We shall now examine this doctrine from the standpoint of the Mahāyāna.

The Large Prajñāpāramitā Sūtra states: “Relying upon the Eight Liberations, a bodhisattva enters the Nine Successive Attainments and personally realizes the fruit of an anāgāmin. Although the bodhisattva attains the Nine Successive Attainments, they cannot yet be called the Eight Emancipations, because the purpose of the Eight Liberations is to become disenchanted with and detached from the afflictions. Thereafter, the practitioner fully cultivates the dhyānas—Contemplative Dhyāna, Refining Dhyāna, Cultivating Dhyāna,

and Practicing Dhyāna—genuinely awakens to the unconditioned, and completely extinguishes the fetters of the three realms. Only then do the Eight Liberations acquire the new designation of the Eight Emancipations.” Only when understood in this way is their meaning fully grounded.

CLARIFICATION OF THE STAGES

The various treatises offer differing explanations. According to the Dharmaguptaka teaching(1):

“The first and second Liberations belong to the concentrations of the Desire Realm.

The third Liberation, the Liberation through Purity, belongs to the Four Dhyānas of the Form Realm.

The fourth, fifth, sixth, and seventh Liberations belong to the Four Formless Concentrations.

The eighth Liberation belongs to the Concentration of the Cessation of Perception and Feeling, which transcends the three realms.”

According to the Vibhāṣā teaching(2):

The stages of the first and second Liberations belong to the concentrations of the Desire Realm and to the First and Second Dhyānas.

The third Liberation belongs to the Fourth Dhyāna. Because the Third Dhyāna contains abundant bliss and is also far removed from impurity, the contemplative practice of liberation is not established there.

The final five Liberations are explained in the same way as above.

Some masters say, “The Third Dhyāna does not contain the Eight Bases of Mastery, and the Fourth Dhyāna does not contain the Eight Liberations.” This doctrine differs from the preceding one. We shall now rely solely upon the explanation in the Mahāprajñāpāramitā Śāstra(3):

“The first Liberation belongs to the First Dhyāna. The second Liberation belongs to the Second Dhyāna. The stages of these two Liberations lie within the Second Dhyāna. The First Dhyāna eliminates the afflictions of the Desire Realm; therefore, in both cases an impure mind is used to contemplate forms outside the body.”

The third Liberation, called the Liberation through Purity, belongs to the Third Dhyāna.

The Mahāprajñāpāramitā Śāstra explains: “The Liberation through Purity means that, because the purified mind serves as the cause and condition, sensation is experienced throughout the entire body.” This is called personal realization by the body. Why is this so? Because within the three realms, apart from the Third Dhyāna, the other dhyānas do not contain a sensation of bliss pervading the entire body.

It further states: “Within the Fourth Dhyāna there is one Liberation, and each Liberation corresponds to four Bases of Mastery.”

It should therefore be understood that the stage of the Liberation lies between the Third and Fourth Dhyānas. If it is assigned to either dhyāna, the discussion is not entirely coherent. Yet if this interpretation is now used to refute the preceding interpretation, confusion will result and the teachings will not be harmonized. We shall therefore follow only the explanation of the Mahāprajñāpāramitā Śāstra in distinguishing the stages.

DISCUSSION OF THE DIFFERENCES AMONG METHODS OF CONTEMPLATION

According to the Dharmaguptaka teaching, contemplation of emptiness is taken as the essential basis in explaining the contemplative practices of the Eight Emancipations.

According to the Sarvāstivāda teaching, contemplation of relinquishment and detachment is taken as the essential basis in explaining the contemplative practices of the Eight Liberations. The contemplative practices of the Eight Liberations fully comprise both phenomena and principle. When cultivated at the causal stage, they are called the Liberations; when the fruit is perfectly realized, they are called the Emancipations, also known as liberation in both respects.

The explanations of principle and phenomena given by the two preceding schools are incomplete; therefore, the term “liberation in both respects” cannot be used.

The method of contemplation discussed here differs from the teachings of the two preceding schools, and its characteristics also differ in profundity. It will therefore be explained more clearly below.

CLARIFICATION OF CULTIVATION AND REALIZATION

A practitioner who wishes to cultivate the contemplations of the Eight Unconditioned Liberations must diligently and strictly observe the precepts, such as the five precepts, with complete purity. In addition, the practitioner must exert courageous vigor and make great, solemn vows so that the mind does not regress; only then can the great undertaking be accomplished.

1. The First Liberation

The First Liberation does not destroy the perceptions of internal and external forms, nor does it extinguish the perceptions of internal and external forms. Only afterward does one contemplate forms with a mind directed toward impurity; hence, it is called the First Liberation. Why is this so? Because sentient beings are of two kinds:

– Those dominated by craving

– Those dominated by views

Those with much craving are intoxicated by sensual pleasure and are mostly bound by external afflictions. Those with many views cling to “the view of the body,” and so forth, and are therefore bound by afflictions and fetters within the mind. Consequently, those with much craving should contemplate impurity outside the body. Those with many views should contemplate the marks of impurity within the body.

In explaining the contemplative methods of the Eight Liberations, one first begins the contemplation within one’s own body. After this visualization has been accomplished, one then uses that same mind directed toward impurity to contemplate external forms.

Contemplation of the internal body: The practitioner sits upright and single-mindedly visualizes the great toe, imagining a swelling the size of a bean, like the appearance of a swollen toe. After calming the mind and successfully establishing this visualization, the practitioner continues to imagine the toe gradually enlarging until it is the size of a chicken’s egg. Next, the practitioner visualizes two toes, and then three, four, and five toes in the same manner.

Again contemplate the remaining parts of the foot, such as the sole, heel, ankle, and so forth, as likewise swollen.

Next, contemplate the right leg in the same way. The practitioner continues single-mindedly contemplating the urinary tract, the intestinal tract, the waist, back, chest, neck, and head, until the entire body is swollen and rigid in this manner. The practitioner contemplates successively from head to foot and from foot to head, examining the whole body and seeing only swelling, thereby giving rise to disenchantment and revulsion. The practitioner visualizes their own body decomposing, with impure blood and pus flowing out, and clearly sees the thirty-six foul and impure substances within the body, thereby giving rise to disgust. The practitioner also visualizes that the bodies of attractive men and women are likewise impure and contain nothing worthy of delight.

In brief, except for the contemplations of the Scattered and Burned Appearances, which differ, the remainder is the same as the contemplative method of the Nine Appearances.

When practicing this contemplation, if the afflictions of the desire realm have not yet been completely eliminated, the practitioner must abide in this contemplation for a long time, allowing the mind of disenchantment to become fully matured.

If one wishes to relinquish craving for food and drink, one may additionally practice the contemplation of the white-bone appearance. The practitioner single-mindedly settles the mind and contemplates the point between the eyebrows, imagining the flesh being split open and clearly seeing a patch of white bone as large as a thumbnail. Next, the practitioner directs the mind upward to where the skin and flesh have opened, seeing the frontal bone and the bone at the hairline laid bare, and clearly seeing the entire scalp.

Next, one contemplates the bone at the crown of the head, likewise seeing the skin and flesh peeled away and the skull revealed. The practitioner then continues to settle the mind and contemplate from the top of the head down to the feet; wherever the mind’s visualization reaches, the skin and flesh split open. After all the flesh has been completely stripped away, only a bare human skeleton remains, its bones joined together, sitting motionless.

At this time, the practitioner settles the mind and examines the skeleton, seeing that all thirty-six of its joints depend upon and support one another and are formed through causes and conditions: the toe bones support the bones of the feet; the foot bones rest upon the ankle bones; the ankle bones support the shinbones; the shinbones support the kneecaps; the kneecaps support the thighbones; the thighbones support the pelvis; the pelvis supports the spine; the spine supports the bones of the head; and so forth.

The practitioner further examines and clearly understands that the large and small bones, the hard and soft bones, all depend upon one another, without a master and without a self. Where, then, can the “view of a self in the body” be found? The breath flowing in and out is also nothing more than wind.

Since the body is neither mine nor a self, the practitioner therefore contemplates the three—feeling, mind, and dharmas—and clearly knows them to be false, without a master and without a self. Contemplating in this way destroys the “view of self,” and the mind of arrogance and craving for the five sensual desires are likewise completely extinguished.

At this time, the practitioner’s mind abides in meditative concentration and contemplates the white-bone appearance from head to foot and then from foot to head. One practices this contemplation successively hundreds of thousands of times, until the skeleton is as gleaming white as jade. Through such contemplation, one then sees the white-bone appearance emit light.

Upon seeing the bones emit light, the practitioner continues to contemplate the point between the eyebrows, which likewise emits white light illuminating the practitioner’s inner mind. The practitioner should not cling to the appearance of light but should merely settle the mind at the point between the eyebrows. The practitioner’s mind naturally comes to rest, and wholesome roots unfold. At that time, eight colors arise directly from the point between the eyebrows, revolving and radiating pure light that illuminates all ten directions.

The eight colors of light are blue, yellow, red, white, earth, water, wind, and fire. These eight colors of light illuminate the whole earth.

– The light of the earth element is pale yellow, lucid, and pure.

– The light of the water element is blue like a tranquil, limpid lake.

– The light of the fire element is red like a pure flame without smoke.

– The light of the wind element is like a cool breeze free from dust.

– The blue light is like Mount Kim Tinh.

– The yellow light is like the color of the Jambu flower.

– The red light is like the rosy glow of spring.

– The white light is like the color of white snow.

Each color emits light. Although its colored appearance is distinct, it has no substantial form. These colors are supremely excellent, far surpassing all visible forms found in the world. When these colors radiate light, the practitioner’s inner mind becomes settled and filled with immeasurable joy and bliss; these sensations cannot be fully expressed in words.

The practitioner again examines the body from head to foot. Having thoroughly mastered the visualization of the white skeleton, the practitioner gathers the mind and contemplates the forehead, resting the mind there. The practitioner then sees the eight-colored light gradually revolving and radiating outward.

With the mind settled, the practitioner successively contemplates the hairline, crown of the head, ears, eyes, nose, mouth, teeth, neck bones, and frontal bone. Contemplating downward from above, the practitioner sees all three hundred and sixty (360) joints likewise emit eight-colored light, revolving and radiating outward. The practitioner gathers the mind and contemplates the skeleton from head to foot and from foot to head, seeing the entire body radiate pure, lucid light that illuminates all ten directions.

If a great bodhisattva-mahasattva performs this contemplation, they will see within this very light the images of the Buddhas. Practitioners of dull faculties must wait until they attain the fourth dhyana before they can see the images of the Buddhas.

When the practitioner sees the light shining so brilliantly, the inner mind becomes far more settled, joyful, and blissful than when seeing the previous light. This is called attaining the First Liberation. Why is this so? Because the internal contemplation of the white-bone appearance has not yet been eliminated, it is called “internally possessing visible form.” Seeing the eight-colored light radiating from the white bones, together with the impure objects of the desire realm, is called “contemplating external forms with a mind focused on impurity.”

There are two kinds of external forms contemplated:

– The impure bodies of the desire realm are called impure external forms.

– The eight colors of pure light are supramundane forms of the form realm and are called external forms.

The practitioner visualizes and clearly sees the impure forms within and outside the body. The mind therefore no longer rejoices in or delights in them and immediately relinquishes the desire realm.

Because the practitioner sees the eight pure colors and clearly knows that the first dhyana is obscure and not lucid, false and unreal, and a coarse, shallow, and inferior state, the mind immediately relinquishes it and no longer clings to it. The Treatise on the Great Perfection of Wisdom records: “Turning one’s back means abandoning the purified five sensual desires and relinquishing the mind’s clinging and craving; therefore, it is called turning away and relinquishing.”

Furthermore, as recorded in the Mahayana: “If one attains one liberation in the first dhyana, one should know that this liberation is precisely the uncontaminated first dhyana and fully possesses the significance of all five factors—the five meritorious qualities.”

Analysis of the five factors:

– From the time the practitioner begins the contemplation of impurity until they train in contemplating the light radiated by the luminous white skeleton, this is the desire-realm concentration of contemplative dhyana. Next, the practitioner gathers the mind and contemplates the bone between the eyebrows, while the inner mind becomes still and enters concentration; this is the access concentration of contemplative dhyana.

– When the eight colors of light revolve and radiate outward, the practitioner clearly recognizes that these eight colors of light have never been seen before. The inner mind therefore awakens and realizes; this is the state of the factor of initial application in contemplative dhyana.

– When the practitioner observes these eight colors of light, the form of each color is distinct and unlike anything found in the world; this is the factor of joy.

– When the practitioner’s mind is blissful, at ease, and light, this is the factor of happiness.

– Although the practitioner sees these eight colors of light, inwardly there are no deluded or inverted thoughts, and the practitioner attains unmoving right concentration; this is the factor of one-pointedness of mind.

The foregoing has briefly explained the characteristics of the five factors of the contemplation dhyana free from outflows. It should be understood that the five factors in the fundamental dhyanas, the Sixteen Exceptional Victories, and the dhyana of clear insight differ in many respects from the five factors of this contemplation dhyana.

2. The Second Liberation (the second liberation)

– Destroying internal form and extinguishing the perception of internal form.

– Not destroying external form and not extinguishing the perception of internal form. This means contemplating external forms

with a mind directed toward impurity; this is called the Second Liberation.

Why is this so? While still in the First Liberation, the practitioner contemplates and sees the bones throughout the entire body emitting light. Now the practitioner further wishes to enter the purity of the second dhyana and therefore visualizes the destruction and complete disappearance of all the forms of white bones within the body, wishing to eliminate all afflictions of the desire realm. However, because the delusions of views and the delusions of thought have not yet been severed, it is still necessary to contemplate the impure appearance of white bones externally. Thus it is said, “Contemplate external forms with a mind directed toward impurity.”

Cultivating and Realizing the Second Liberation

While still in the final state of the First Liberation, the practitioner relinquishes the restless activity of applied and sustained thought and concentrates upon contemplating the white bones within the body as entirely illusory and unreal, hollow from within to without. By single-mindedly contemplating the bones as being destroyed, disintegrating, and vanishing, the practitioner then sees the white bones gradually crumble and decay like powder, all dissolving and returning to emptiness, until the appearance of white bones within the body is no longer seen.

At this time, the practitioner merely gathers the mind and enters concentration, takes the external light as the object, single-mindedly contemplates it, and relinquishes applied and sustained thought. Thereafter, the inner mind naturally becomes pure and luminous; the practitioner realizes the right absorption of samadhi, and joy arises in the mind. The practitioner then sees lights of eight colors radiating from the pure inner mind and illuminating all ten directions, with a subtle excellence far surpassing the state of the First Liberation.

After realizing this state of purity, luminosity, and joy, the practitioner clearly understands that the second dhyana is also illusory and unreal, coarse and inferior. The practitioner therefore gives rise to disenchantment, relinquishes it, and no longer clings to it. This is called the Second Liberation. It is also called the second dhyana free from outflows and contains four factors, as careful examination will reveal.

3. The Third Liberation

This is also called the Pure Liberation realized through the body. The Mahayana states: “Because purity is taken as the object, the mind becomes pure, and happiness is experienced throughout the entire body; this is called realization through the body.”

Why is this so? When wishing to realize and enter the Third Liberation, one should relinquish the final state of mind of the Second Liberation.

That is, the practitioner visualizes all impure external forms as completely disintegrating and disappearing, with nothing remaining. The practitioner also relinquishes the scattered and agitated feeling of joy, concentrating solely upon contemplating the forms of the eight-colored light, entering right concentration, and refining the eight-colored light until it becomes exceedingly clear and pure. The practitioner then rests the mind within it and serenely enters concentration. When this concentration unfolds, the meritorious qualities of happiness simultaneously arise, and the practitioner sees the external lights of eight colors as exceptionally clear and pure.

Each color of light, in accordance with the mind’s contemplation, shines brilliantly throughout the ten directions, and all becomes pure. These colored lights turn and illuminate the inner mind, which immediately becomes luminous and pure. The feeling of happiness gradually increases, bringing ease and comfort throughout the body. At this time, in every movement and action, the practitioner feels joyful and at ease. After realizing this state, the practitioner then relinquishes the third dhyana, and the mind no longer delights in or clings to it.

The foregoing has briefly explained the state realized in the Third Liberation, also called the third dhyana free from outflows. It fully contains the meaning of the meritorious qualities of the five factors, as careful reflection will reveal. Entry into the pure form of the fourth dhyana is likewise, for all of it belongs to the Pure Liberation. The only difference is that the fourth dhyana does not have the experience of happiness throughout the entire body as does the third dhyana.

QUESTION: If that is so, then from the state of the First Liberation onward, there is pure form. Why is it mentioned only now, upon reaching the Pure Liberation?

ANSWER: This should be analyzed according to four meanings:

– Impure within impurity

– Pure within impurity

– Impure within purity

– Pure within purity

Impure within impurity: This is like the thirty-six impure substances in the body of the desire realm. Their nature and characteristics are inherently impure. Only through the power of contemplating impurity can one perceive the body as swollen, bruised, decomposed, and foul-smelling. This is called seeing impurity within what is impure.

Pure within impurity: The essential nature of white bones is inherently impure, but because the contemplating mind removes all the fatty substances adhering to the bones, the bones become as white as white jade and emit white light. This is called contemplating purity within what is impure.

Impure within purity: From the contemplation practice of the First Liberation onward, although pure light is emitted, there are nevertheless three causes of impurity.

– Impurity of origin: This means that the light emanates from human bones.

– Impurity of the object illuminated: The light shines upon external objects.

– The intrinsic substance of the light: This means that the essential nature of the light is impure because it has not yet been refined through cultivation. It is like gold ore that has not yet been smelted and still contains dirt, so its color is not bright. For this reason, although light is emitted in the state of the first dhyana, it is not said that purity is attained by taking a pure object as the condition. Although in the second dhyana one does not contemplate the appearance of white bones, the light emanates from the pure inner mind. Even though it illuminates impure external objects and has not yet undergone sufficient refinement, it is still called taking purity as the object.

Pure within purity: This means that the source of the eight-colored light is inherently pure form. When the practitioner realizes the third dhyana of the Liberations, the three kinds of impurity are left behind and purity is attained. Therefore, it is called “pure within purity.” It is also called attaining purity by taking a pure object as the condition. Because it fully possesses these four meanings, it is called the Pure Liberation.

4. The Liberation of Infinite Space

After abiding in the concentration of the desire realm, the practitioner contemplates and completely removes the impure material forms of skin and flesh from the body. In the contemplation practice of the First Liberation, the form of the white bones within the body has already been removed; in the Second Liberation, all impure forms outside the body are completely removed. Only the eight colors of pure light remain.

Upon realization of the fourth dhyana, these eight colors all abide in dependence upon the mind, just as illusory form abides in dependence upon illusory form. If the mind relinquishes form, form immediately disappears. The practitioner single-mindedly concentrates upon infinite space as the object.

When the mind becomes corresponding with infinite space, the practitioner realizes and enters the concentration of the sphere of infinite space.

The explanation here of the method for extinguishing the perception of form differs from that in the preceding chapter. The meaning of realizing the concentration of the sphere of infinite space is the same as explained in the preceding chapter.

A practitioner who wishes to enter the Liberation of Infinite Space must first enter the concentration on space. This concentration on space is the first expedient gateway to the Liberation, because all form is relinquished and no characteristics of form remain. Therefore, when ordinary beings enter this concentration, it is called the formless. When disciples of the Buddha enter this concentration, however, they “direct the profound mind single-mindedly forward without turning back”; this is called the Liberation of Infinite Space.

– Why is it called the “profound mind”? It means skillfully cultivating samatha (calming).

– Why is it called “single-mindedly forward without turning back”? It means that, within this concentration, the practitioner skillfully cultivates vipasyana (insight): emptiness, signlessness, non-action, and wishlessness. This is capable of relinquishing the mind of craving and attachment that clings to the fundamental meditative concentrations, so that one no longer regresses or turns back into the cycle of birth and death. Thus it is called “single-mindedly forward without turning back” (always proceeding toward nirvana without turning back).

Furthermore, when a disciple of the Buddha enters a formless concentration, there are immediately the Eight Contemplations of the Noble Lineages. Through the four counteractive contemplations, such as contemplating an abscess, a sore, and so forth, one becomes capable of growing disenchanted with and relinquishing the formless states. Through the four correct contemplations, such as impermanence and so forth, one becomes capable of destroying the two kinds of inverted views concerning the formless and concerning reality and falsity, thereby bringing forth the uncontaminated wisdom.

The method of practicing the Eight Contemplations of the Noble Lineages, as well as the method of relinquishing the concentration on infinite space and advancing to enter the Sphere of Infinite Consciousness, was explained in the preceding chapter. Yet it is precisely in order to relinquish the concentration on infinite space that one advances to cultivate the Eight Contemplations of the Noble Lineages. At present, when the practitioner enters the concentration on infinite space, this itself is the cultivation of the Eight Contemplations of the Noble Lineages. Although abiding in the concentration on infinite space, the practitioner does not cling to it; therefore, it is called the Liberation of Infinite Space.

5. Liberation of the Sphere of Infinite Consciousness

6. Sphere of Nothingness

7. Liberation of the Sphere of Neither Perception nor Non-perception

Each of these three Liberations is also analyzed as above.

8. Liberation of the Cessation of Perception and Feeling

The complete elimination of all mental feelings and perceptions is called the Liberation of the Cessation of Perception and Feeling. Why is this so? When a disciple of the Buddha grows weary of the scattered mind and wishes to enter concentration in order to rest, the realm of this level of concentration resembles the realm of nirvana. Because the practitioner experiences bodily peace and becomes attached to it, this is called bodily realization.

When cultivating the contemplation of the Liberation of the Cessation of Perception and Feeling, the practitioner must extinguish the concentration of neither perception nor non-perception, the skandhas, dhatus, ayatanas, and the various mental factors.

How are they extinguished? Although the concentration of neither perception nor non-perception no longer contains coarse afflictions, it still fully possesses the four skandhas of feeling, perception, formations, and consciousness; the two ayatanas of mind and mental objects; the three realms of the Desire Realm, Form Realm, and Formless Realm; and ten subtle mental factors: feeling, perception, formations, contact, volition, desire, understanding, mindfulness, concentration, and wisdom.

– Feeling means sensory and mental experience.

– Perception means conceptual perception.

– Formations mean modes of activity.

– Contact means mental contact.

– Volition means deliberation concerning dharmas.

– Desire means wishing to enter or emerge from concentration.

– Understanding means comprehension.

– Mindfulness means recollection of samadhi.

– Concentration means that the mind is settled in accordance with the Dharma.

– Wisdom means the faculty-body and the wisdom-body.

Through the convergence of causes and conditions consisting of suffering, its origination, craving for the formless, ignorance, restlessness, conceit, formations, and so forth, the concentration of neither perception nor non-perception comes into being.

In the Liberation of neither perception nor non-perception, although the practitioner still cognizes the matters described above, the mind does not cling to the concentration of neither perception nor non-perception; therefore, it is called a Liberation. Even so, the mental factors have still not been completely extinguished.

Now, if the practitioner wishes to enter the concentration of the Liberation of the Cessation of Perception and Feeling, the concentration of neither perception nor non-perception must be relinquished. With one-pointed mind, the practitioner takes true nature as the object and completely cuts off the skandhas, dhatus, and ayatanas of the concentration of neither perception nor non-perception; then the skandhas, dhatus, and ayatanas naturally cease. Because all formations cease, feeling and wisdom also cease. When the afflictions, ignorance, craving, and mental factors cease, that which is not a mental factor also ceases. This is neither a worldly dharma nor the same as the ordinary person’s concentration of the cessation of perception and feeling.

If the practitioner continually contemplates in this way, it is called the cessation of perception and feeling. With the mind that contemplates feeling and perception, the practitioner contemplates and extinguishes the feeling, perception, suffering, and origination of neither perception nor non-perception.

Now, if the practitioner wishes to enter the concentration of the Liberation of the Cessation of Perception and Feeling, it is necessary to understand clearly that the contemplating mind’s awareness of perception and feeling is itself not the ultimately quiescent realm. Therefore, the practitioner immediately relinquishes the wisdom, perception, and concentration of the contemplating mind. Because these two—concentration and wisdom—are relinquished, this is called relinquishing the cessation of perception and feeling and all mental factors. It is like using a later sound to bring a preceding sound to an end: once the preceding sound has ceased, the later sound also stops.

Because feeling and perception have been completely extinguished, the mind thereby becomes conjoined with the dharma of cessation. The practitioner uses the dharma of cessation to sustain this mind; thus the inner mind is quiescent and no cognition remains. This is called bodily realization of the concentration of the cessation of perception and feeling. In this concentration, mental consciousness no longer remains. If one wishes to enter or emerge from the concentration, one must predetermine the duration, whether long or short, of entry and emergence.

ANALYSIS OF THE CHARACTERISTICS OF REALIZING THE PATH

For a practitioner who wishes to cultivate the contemplation of the Eight Liberations, there are three distinct methods of entering the Path.

1/ First, one uses the practice of the Liberations to destroy the various obstacles to the Path. One then cultivates the Eight Bases of Mastery through to the Samadhi of Transcendence. When both contemplations—of phenomena and of principle—are complete, genuine uncontaminated wisdom is brought forth, and one realizes the fruits of the Three Vehicles.

2/ If, while cultivating the Eight Liberations, the practitioner’s mind becomes disenchanted with birth and death and wishes to attain liberation swiftly, then, by concentrating at that time on contemplating the twelve links of dependent origination, the Four Noble Truths, and so forth, genuine uncontaminated wisdom is brought forth directly within the Eight Liberations, and the practitioner realizes the fruits of the Three Vehicles. This is called complete attainment of the Eight Liberations. It should be understood that such a person does not need to cultivate all five Dharma-gates discussed in the subsequent section.

QUESTION: This person has not realized the Nine Successive Concentrations; why, then, is it said that this person has attained the Eight Liberations?

ANSWER: This meaning must be explained through four cases:

– Some realize the Nine Successive Concentrations but do not attain liberation.

– Some attain liberation but do not realize the Nine Successive Concentrations.

– Some realize the Nine Successive Concentrations and also attain liberation.

– Some neither realize the Nine Successive Concentrations nor attain liberation, but attain only the Eight Liberations.

3/ If a person’s disenchantment and wish to distance themselves from birth and death are extremely intense, then, upon realizing the First Liberation, they enter concentration and deeply contemplate the principle of the Four Noble Truths. If uncontaminated wisdom is brought forth, then, within that very concentration, they immediately enter the Vajra Samadhi and realize the fruits of the Path of the Three Vehicles.

Such a person, however, is not necessarily required to contemplate all seven of the remaining Liberations. Because the mind of a Mahayana bodhisattva is open and empty like space, without anything to grasp or relinquish, the bodhisattva merely employs the power of skillful means to cultivate the Eight Liberations, fully accomplish the Buddha-Dharma, and deliver all sentient beings. Therefore, it should be understood that the contemplation of the Eight Liberations is itself a Mahayana Dharma.

Notes to Volume 10A:

(1) Dharmaguptaka: This treatise was composed by the Venerable Dharmaguptaka, a disciple of the Patriarch Upagupta and the founder of the Vinaya school. He compiled it from the Vinaya in Eighty Recitations. At the First Council for the compilation of the scriptures, the Venerable Upali recited the Vinaya Pitaka eighty times;

therefore, it was called the Vinaya in Eighty Recitations. Over time, as its transmission developed, the Venerable Dharmaguptaka established a school known as the Dharmaguptaka School or the Dharma-Treasury School.

(2) Vibhasa: A general term for works commenting upon the Vinaya and the treatises. The Tripitaka contains four works bearing the title Vibhasa: 1/ Abhidharma Treatise. 2/ Vibhasa Treatise.

3/ Vibhasa Treatise on the Five Matters. 4/ Vibhasa Treatise on the Ten Stages.

(3) The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita Shastra, Commentary Treatise): This treatise consists of 100 fascicles. It was composed by Bodhisattva Nagarjuna and translated by Kumarajiva during the Later Qin dynasty in China. It is included in volume 25 of the Taisho Tripitaka.

Its contents explain the Larger Prajnaparamita Sutra. According to tradition, the original text contained more than one hundred thousand verses and, if translated in full, might have filled more than 1,000 fascicles; however, Kumarajiva translated and abridged it into 100 fascicles. This treatise clearly explains doctrines, thought, applications and examples, legends, history, geography, and the practical regulations of the Sangha. The scriptures cited include the early sacred canon and treatises of the schools of early Mahayana Buddhism. The treatise also discusses the Vaisheshika school and other systems of thought existing in India at that time.

This is an important treatise used by various schools as an authoritative source. Fascicle

12 of The Meaning of the Four Teachings states that the Tiantai school venerates this work as the “Comprehensive Treatise of the Mahayana.”

*V- THE EIGHT SPHERES OF MASTERY

EXPLANATION OF THE EIGHT SPHERES OF MASTERY

(The Eight Spheres of Mastery are eight contemplations concerning the objects contemplated, as well as eight merits acquired through cultivation. They are superior to the contemplations of the Eight Liberations discussed previously.)

They comprise:

1. Having material forms within, one contemplates a limited number of external forms, whether beautiful or ugly; this is called mastery of knowledge and vision (superior knowledge and vision).

2. Having material forms within, one contemplates numerous external forms; whether beautiful or ugly, one perceives them with mastery.

3. Having no material forms within, one contemplates a limited number of external forms; whether beautiful or ugly, one perceives them with mastery.

4. Having no material forms within, one contemplates numerous external forms; whether beautiful or ugly, one perceives them with mastery.

5. The sphere of mastery of blue.

6. The sphere of mastery of yellow.

7. The sphere of mastery of red.

8. The sphere of mastery of white.

According to the Jeweled Necklace Sutra, the four great elements are used as the four spheres of mastery.

The present explanation of the Eight Spheres of Mastery is divided into four parts:

– Explanation of the term

– Explanation of their stages

– Discussion of cultivation and realization

– Explanation of entry into the Path

EXPLANATION OF THE TERM

These eight practices are collectively called the Eight Spheres of Mastery, a designation having two meanings:

1/ Whether the five sensual desires are pure or impure, one need only cultivate these contemplations to eliminate them at will; hence they are called Spheres of Mastery.

2/ One skillfully disciplines the contemplating mind, like a person riding a horse into battle against an enemy. Not only can that person break the enemy’s battle formation, but he can also skillfully control his horse; hence they are called Spheres of Mastery.

These Spheres of Mastery differ from the Liberations. The sutras also call the Eight Spheres of Mastery the Eight Bases of Overcoming. When, through these contemplations, defilements are overcome and completely eliminated, the illusory characteristics of the skandhas and ayatanas are all extinguished; at that time, the Eight Spheres of Mastery become the Eight Bases of Overcoming.

EXPLANATION OF THEIR STAGES

According to the Treatise on the Great Perfection of Wisdom:

– The first and second Spheres of Mastery belong to the first dhyana.

– The third and fourth Spheres of Mastery belong to the second dhyana.

– The fifth, sixth, seventh, and eighth Spheres of Mastery belong to the fourth dhyana.

No Sphere of Mastery is established in the third dhyana because its state involves intense pleasurable feeling and thus causes stagnation. The first and second dhyanas are close to separation from the Desire Realm, but the defilements of the Desire Realm are extremely difficult to eliminate. Although one has reached the stages of the first and second dhyanas, one must still cultivate contemplation of impurity to eliminate the fetters and defilements of the Desire Realm.

The fourth dhyana is the highest state in the Form Realm, and therefore its material forms are more excellent. Cultivation within the Form Realm also reaches its culmination here. The four formless concentrations belong to the Formless Realm, where the defilements are extremely subtle; therefore, no Spheres of Mastery are established there.

EXPOSITION OF CULTIVATION AND REALIZATION

1. The First Sphere of Mastery

“Having material forms within, one contemplates a limited number of external forms, whether beautiful or ugly, with superior knowledge and vision.”

Because the conditions serving as objects of contemplation are limited, they are called few. Why is this so? Because the power of visualization has not yet developed, one contemplates only briefly. If one were to visualize many objects, one might find it difficult to collect the mind. It is like tending a herd of deer that has not yet been tamed: if one stands too far away, one cannot keep them under control.

Why is it called contemplating few objects? The practitioner observes the impurity of his own body and visualizes the body of a loved one as likewise impure, contemplating it as swollen, decomposed, or reduced to white bones. Thus disenchantment arises within the mind, and so forth, as explained in the first Liberation.

Whether beautiful or ugly: The practitioner visualizes external material forms. That is, what results from the performance of wholesome karma and the receipt of wholesome retribution is called beautiful; what results from the performance of unwholesome karma and the receipt of unwholesome retribution is called ugly.

Furthermore, the practitioner learns the method of visualization from a teacher and contemplates the various external impurities; these are called ugly forms. When the practitioner recollects them, a deluded perception of purity may arise; the contemplation of pure forms is called beautiful form. The practitioner fixes the mind upon one place within his own body and contemplates that material forms in the Desire Realm have two effects:

– They may give rise to lustful desire.

– They may give rise to anger.

– Pure forms that cause lustful desire to arise are called beautiful forms.

– Impure forms that cause anger to arise are called ugly forms.

Superior knowledge and vision (Mastery of knowledge and vision)

When the practitioner’s visualization has matured, his mind no longer feels craving or attachment toward beautiful forms, nor does aversion or anger arise within him toward ugly forms. He merely contemplates that all material forms are produced by the conjunction of causes and conditions involving the four great elements and are as impermanent as bubbles upon water.

At this time, the practitioner’s wisdom has fully understood real characteristics and illusory characteristics. Therefore, while the practitioner abides in the contemplation of impurity, even if the fetters, defilements, and anger arise, he remains sovereign and is not carried away by them; hence this is called a Sphere of Mastery.

Mastery means that, amid impure objects, one has the power to subdue all inverted defilements, so that they are entirely purified.

Furthermore, the beautiful and the ugly in the contemplation of impurity are of two kinds:

1/ Seeing the thirty-six foul, filthy, and impure substances within one’s own body and the bodies of others is called Ugly.

2/ Removing all flesh and skin and the five internal organs, leaving only a skeleton as white as a conch shell or snow, and visualizing that white skeleton until it emits light is called Beautiful.

When the practitioner encounters various impurities, he knows them to be illusory, and therefore fear no longer arises in his mind. When the practitioner sees pure forms, he immediately knows that they arise through the conjunction of causes and conditions, and therefore attachment and contamination no longer arise within his mind. This is called “mastery of knowledge and vision.”

Furthermore, because the conditions serving as objects of contemplation are few, the practitioner can contemplate and transform material forms at will, freely and skillfully controlling the contemplating mind; hence this is called a Sphere of Mastery.

2. The Second Sphere of Mastery

“Having material forms within, one contemplates numerous external forms; whether beautiful or ugly, one perceives them all with mastery.”

This means that, once the practitioner’s visualizing mind has matured, it is no longer necessary to eliminate the image of the white skeleton within his own body; instead, he extensively contemplates external material forms. That is, he contemplates one corpse, then hundreds and thousands of corpses throughout all lands, extending even across the whole of Jambudvipa, and so forth, seeing nothing but corpses everywhere.

If he visualizes one corpse as swollen, decomposing, livid, and streaming with blood and pus, and so forth, he likewise visualizes all the other corpses. When the practitioner sees that corpses everywhere are all impure, a mind of disenchantment arises. Next, he visualizes one corpse with all its flesh and skin removed, leaving only a white skeleton, and then contemplates all corpses throughout the entire world in the same way.

This method of contemplation is explained with great thoroughness and clarity in the Dhyana Sutra.

After the practitioner has successfully visualized the white bones outside the body, the mind should be concentrated upon contemplating the white skeleton within the body. Practice this contemplation until the bones are as clean as conch shells and as white as snow. While visualizing in this way, the practitioner sees all the skeletons rise together, extend their hands, and advance in long rows.

The practitioner remains securely established in right concentration, knowing that these skeletons appear in accordance with one’s own contemplative thought and are not real; therefore, the mind is not frightened. Gathering the mind, the practitioner silently rebukes them: “From where have these skeletons come?” When they are rebuked in this way, the practitioner immediately sees them fall to the ground. The practitioner continues to practice this contemplation repeatedly. Afterward, one directs illuminating contemplation toward the white skeleton within the body and sees it emit light that shines throughout the ten directions. The other skeletons outside are also illuminated by this light and therefore emit the same pure radiance.

When the practitioner has perfected this visualization, all things, whether loved ones or enemies, are regarded equally, and deep within the mind there is no longer affection or aversion. This is called “whether beautiful or ugly, all are seen as surpassing.” The meaning of seeing and knowing the beautiful and the ugly as surpassing is as explained in the preceding chapter.

Furthermore, while abiding in this contemplation, the practitioner sees one white skeleton and also sees the entire world as nothing but white bones. This is called “contemplating many forms.” Afterward, the practitioner gathers in the thoughts of the mind and visualizes only a single white skeleton. This is called “surpassing knowledge and vision.” Because the practitioner can freely transcend the objects of the five desires and the pure forms of men or women, this is called a Sphere of Mastery.

The practitioner can also skillfully discipline the contemplating mind. Although knowing that the contemplating mind has no intrinsic nature, one can still turn freely among conditions. Even while visualizing various realms, nothing presents an obstruction; therefore, this is called a Sphere of Mastery. This principle is explained in great detail in the Mahayana.

Another master says: “If, when contemplating all things, one sees the impurity of white bones, this is called ‘few.’ If one visualizes them as becoming a vast mass of impurity, this is called ‘many.’”

What does it mean to contemplate all things? One visualizes the six kinds of flying and running creatures, such as birds, cattle, goats, horses, elephants, and so forth, as all becoming swollen corpses. At the same time, one also visualizes foods and drinks as resembling maggots amid excrement and filth.

One further contemplates fabrics and clothing as resembling layers of putrid, slimy flesh, utterly revolting. Gold, silver, and other such things are contemplated as venomous snakes that, upon dying, become foul and impure. The various grains are contemplated as putrid, resembling the corpses of insects.

Houses, fields, gardens, towns, rivers, mountains, and so forth are likewise visualized as crumbling, decaying, foul, and impure. One proceeds until one visualizes everything as white bones scattered throughout the world, all truly impure, revolting, and repugnant.

While in right concentration, the practitioner sees whatever one wishes to visualize and can transform it freely. Because this contemplation has the power to eliminate worldly afflictions—craving, attachment, affection and aversion, and distinctions of beauty and ugliness—it is called “having forms within, one contemplates many forms externally.”

QUESTION: The things in the world that nourish and sustain bodily life are already impure, but why are skin, flesh, sinews, and bones also seen as decaying and impure?

ANSWER: This is an expedient Dharma method of liberation that accords with true seeing. Why is this so? All things are not pure, yet because the deluded mind sees them as pure, craving and attachment arise.

– Although all things are not entirely impure, through the power of contemplating impurity, they are all seen as impure. Since this is a method for eliminating the afflictions, what fault could there be? For example, when a cosmic age comes to an end, fire blazes forth and consumes the entire earth. Through the consuming power of the fire, all sentient and insentient things are transformed into a fiery abyss.

– To contemplate impurity now means to use the perception of impurity to visualize the entire world as wholly impure. It is like a person possessing supernormal powers who can transform bricks and stones into gold and silver. One should therefore understand: how could the intrinsic nature of dharmas be fixed?

In the commentator’s explanation of the second Sphere of Mastery, the reader should deeply investigate this point. Both its principles and its contemplative method may be understood and applied accordingly.

3. The Third and Fourth Spheres of Mastery

The method of contemplation is the same as above, except that “having no forms within” differs in one respect. The method of extinguishing internal form was discussed under the second Liberation in the preceding chapter.

Because the practitioner now needs to eliminate the afflictions of the Desire Realm, one must return, within the Second Dhyana, to cultivate the third and fourth Spheres of Mastery as antidotes, thereby extinguishing the lower fetters of the Desire Realm until not the slightest affliction remains. At the same time, the practitioner repeatedly practices the visualization, training until it becomes thoroughly familiar and keen, so that the realm of contemplation grows ever clearer and more certain, no longer subject to regression, and the practice becomes increasingly excellent.

4. Explanation of the Four Spheres of Mastery

– Blue, yellow, red, and white.

Without relinquishing the blissful state that pervades the whole body in the Third Dhyana, the practitioner advances from the Third Dhyana into the Fourth Dhyana. At this time, mindfulness and wisdom are constantly pure, and the four colors become brilliantly radiant, like the surpassing light of precious jewels, exceeding their former radiance; therefore, they are called Spheres of Mastery. Abiding in the concentration of the Fourth Dhyana, the practitioner uses unmoving wisdom to train in contemplating these colors, transforming the perception of few into many and many into few, changing them freely. One sees them whenever one wishes to see them and extinguishes them whenever one wishes to extinguish them; therefore, they are called Spheres of Mastery.

While abiding in this right concentration, the practitioner contemplates such surpassing colored lights. Yet because the afflictions have not been completely eliminated, unwholesome dharmas may sometimes arise in the mind. In order to eliminate these unwholesome dharmas, the practitioner must carefully contemplate the radiance of these colors and recognize that these forms arise from the mind. This is like an illusionist conjuring various objects: knowing that those objects were created by one’s own mind, one no longer falsely grasps or becomes attached to them. At this time, the Liberation is transformed into a Sphere of Mastery.

ENTERING THE PATH

There are three parts:

1/ The practitioner uses the contemplative methods of the Spheres of Mastery to discipline the mind and afterward fully cultivates the transcendent dharmas and so forth, thereby bringing forth the true unconditioned liberation, attaining genuine undefiled realization, and realizing the fruits of the Three Vehicles.

2/ Having fully perfected the Eight Spheres of Mastery, the practitioner contemplates the principle of the Four Noble Truths and enters the concentration of the Fourth Dhyana. Genuine undefiled realization is brought forth, together with the thirty-four kinds of mind(1); the afflictions of the Three Realms are eliminated, and the fruits of the Three Vehicles are realized.

3/ Some practitioners attain the first Sphere of Mastery, but upon entering the First Dhyana, because their fear and disenchantment are exceedingly intense, they immediately think: “Why should I now need these dhyanas? I only wish to attain nirvana swiftly.” Having thought this, they abide in the First Dhyana and deeply contemplate the principles of the Four Noble Truths, the Twelve Links of Dependent Origination, and the true aspect of the Middle Way. If genuine undefiled realization is brought forth, they immediately attain a fruit of the Three Vehicles.

From the second Sphere of Mastery through the eighth Sphere of Mastery, the practitioner should analyze each Sphere of Mastery in the same manner.

Although bodhisattva-mahasattvas know that all dharmas are ultimately empty and quiescent, out of compassion for sentient beings they cultivate the Eight Spheres of Mastery. Within the Eight Spheres of Mastery they bring forth supernormal powers, subdue heavenly maras and non-Buddhist practitioners, and liberate sentient beings. One should therefore know that the Eight Spheres of Mastery are a Dharma of the Mahayana bodhisattvas.

Notes to Volume 10B:

(1) The thirty-four kinds of mind: namely, the Three Worthies—the ten abodes, ten practices, ten dedications of merit, and four preparatory practices.

*VI—THE TEN UNIVERSAL SPHERES

The Ten Universal Spheres comprise:

1. Contemplation of blue

2. Contemplation of yellow

3. Contemplation of red

4. Contemplation of white

5. Contemplation of earth

6. Contemplation of water

7. Contemplation of fire

8. Contemplation of wind

9. Contemplation of space

10. Contemplation of consciousness

These ten contemplative practices are collectively called the Ten Universal Spheres. Because the light of each color shines throughout the ten directions, they are called Universal Spheres. Although the states of the Eight Liberations and the Eight Bases of Mastery possess the characteristics of light in eight colors, their illumination does not yet extend everywhere; therefore, they cannot be called Universal Spheres.

In some sutras, the Ten Universal Spheres are called the Ten Universal Entries. Some explain that the Universal Spheres differ from the Universal Entries, but that is not the case here. First, the practitioner contemplates a colored form illuminating all ten directions; this is called a Universal Sphere. Thereafter, the mind becomes skillfully adaptable and can cause all colors to shine, intermingle, and merge with one another without obstruction; therefore, the word “Sphere” becomes “Entry.”

EXPLANATION OF THE TEN UNIVERSAL SPHERES

This is divided into two parts:

Stages

Cultivation and realization

EXPLANATION OF THE STAGES

Of these ten contemplative practices, the first eight contemplations of colors belonging to the Universal Spheres are situated within the Fourth Dhyana. The ninth practice, contemplation of space as a Universal Sphere, is situated within the concentration on infinite space. The tenth practice, contemplation of consciousness as a Universal Sphere, belongs to the concentration on the sphere of infinite consciousness. No stage of the Universal Spheres is established in the first three dhyanas because, when the practitioner first cultivates this method, applied thought, sustained thought, joy, and bliss in those three preceding kinds of dhyana stir the mind, so that one cannot contemplate colored light shining forth, remaining steadily throughout the ten directions.

The state of the concentration on the sphere of nothingness is empty and devoid of anything whatsoever, nor does it afford pleasure; therefore, the Buddha did not speak of it in this context. Since the sphere of nothingness is immeasurable and boundless, a Universal Sphere cannot be established therein.

In the state of neither perception nor non-perception, the mind is dull and sluggish, making vast contemplation difficult; therefore, a Universal Sphere cannot be established therein.

CULTIVATION AND REALIZATION

The practitioner abides in the Fourth Dhyana and successfully contemplates the excellent and freely mastered light of eight colors. At that time, with a purified mind, the practitioner sets aside seven of the colors and contemplates only blue. The practitioner contemplates blue light as large as a leaf; through focused contemplation, the mind becomes attuned to blue.

The practitioner then contemplates the blue gradually spreading throughout the ten directions. Following the mind, that light shines throughout the ten directions, and the practitioner sees the entire world become wholly blue, still and unmoving, like a blue world. This is called “accomplishing the Universal Sphere.” The contemplations of the light of yellow, red, and white, and of the light of earth, water, wind, and fire, are likewise.

Another teacher says: “The contemplative practice of the Universal Spheres consists in using a single leaf as the object of contemplation.” If one says that the contemplation filling the ten directions is initiated by taking an external form as its object, this not only contradicts the method of contemplation but also appears entirely unrelated to the teaching of the Mahayana.

After accomplishing the Universal Spheres, if the practitioner wishes to enter the concentration on infinite space, the practitioner must first enter the liberation of space. Because the object in that liberation is too limited, however, it is not yet called a Universal Sphere. Now, when the contemplated object extends throughout the space of the ten directions, it is called the Universal Sphere of Space.

If the practitioner wishes to enter the Universal Sphere of Consciousness, the practitioner must first enter the liberation of the sphere of consciousness. Then, while in concentration, the practitioner contemplates this consciousness as pervading all ten directions; therefore, it is called the Universal Sphere of Consciousness.

If the practitioner wishes to cultivate the Universal Entries, after accomplishing the Universal Spheres, the practitioner uses the Universal Spheres as a foundation. Then, with a skillfully adaptable mind, the practitioner contemplates all the lights of yellow, red, and white merging into blue without damaging the blue, while within the blue all the other colors can also be clearly seen.

The states of the Universal Spheres and Universal Entries have now been briefly explained.

QUESTION: Why are the characteristics of realization of the path within the Universal Spheres not analyzed?

ANSWER: In the scriptures of the sravakas, the Universal Spheres are explained as conditioned objects associated with outflows and merely as a method for cultivating supernormal powers. Because the Universal Spheres cannot bring forth the undefiled, they are not analyzed.

If analyzed according to the principles of the Mahayana, they are like the Liberations and Bases of Mastery. Bodhisattvas now cultivate the Universal Spheres because they wish their supernormal powers to extend everywhere and to perfect the Dharma of universally manifesting forms—manifesting bodies of every form throughout all Dharma realms—in order to fulfill the work of the Buddha. The Mahaprajnaparamita Sutra also uses the term “Paramita of the Universal Spheres.”

FUNCTIONS OF CONTEMPLATIVE DHYANA

Disciples of the Buddha who have successfully cultivated the three foregoing contemplative practices and who wish to teach and transform sentient beings, manifest rare and wondrous deeds, and purify the minds of sentient beings must cultivate all the powers of the path and supernormal powers.

These are great merits such as the Six Supernormal Powers, the Fourteen Transformations, the Four Unobstructed Eloquences, the samadhi of noncontention, aspiration, knowledge, the summit, dhyana, mastery of concentration, refined dhyana, and the Eighteen Transformations, and so forth. All these supernormal powers must be cultivated through the contemplative practices of the Liberations, Bases of Mastery, and Universal Spheres. Only after successfully cultivating them does one possess the power to cause many sentient beings, upon witnessing them, to give rise to joy, faith, and acceptance, thereby making it easier to teach and transform them. Therefore, one must cultivate supernormal powers and transformations.

THE SIX SUPERNORMAL POWERS

These are six kinds of supernormal powers:

1. The supernormal power of the divine eye

2. The supernormal power of the divine ear

3. The supernormal power of knowing others’ minds

4. The supernormal power of knowing past lives

5. The supernormal power of wish-fulfilling mastery

6. The supernormal power of the extinction of the outflows

“Supernormal” refers to the celestial mind, while “power” refers to the essential nature of wisdom. This means using innate wisdom to illuminate and thoroughly penetrate all dharmas, including form and mind, without obstruction.

EXPLANATION OF SUPERNORMAL POWERS

This is divided into three parts:

A. Different causes for attaining supernormal powers

B. Methods for cultivating supernormal powers

C. Functions of transformation

A. CAUSES FOR ATTAINING SUPERNORMAL POWERS

There are three different cases:

a) Attainment through karmic reward: For example, devas in the heavenly realms who possess great merit, or people reborn in a pure land, naturally receive the karmic reward of the Five Supernormal Powers.

b) Attainment through spontaneous arising: Some people cultivate practices of repentance, or cultivate profound dhyana concentrations such as those discussed in the preceding chapter. Although they do not employ methods to cultivate the various supernormal powers, those powers nevertheless arise naturally.

A sutra states: “By cultivating profound dhyana concentration, one realizes the Five Supernormal Powers.”

c) Attainment through cultivation: Although practitioners realize the profound dhyana concentrations described above, if they have not completely eliminated the obstruction of unknowing—that is, ignorance—their supernormal powers cannot arise. If, while in dhyana concentration, they employ skillful methods to eliminate the obstructions of unknowing, their supernormal powers immediately arise. The meaning of this method of cultivation will now be explained.

B. METHODS FOR CULTIVATING SUPERNORMAL POWERS

The sutras and treatises give differing explanations in many places. Here, the methods for cultivating supernormal powers will be explained according to the meaning of the Mahayana Sutra.

1. Method for cultivating the supernormal power of the divine eye

Because the practitioner, in the depths of the mind, feels compassion for all sentient beings, the practitioner makes a vow wishing to see the realms

beings in the six realms, and where they are reborn after death. At this time, the practitioner abides in a form-realm concentration and cultivates the contemplations of Liberation, the Spheres of Mastery, the Spheres of Totality, and the Four Bases of Spiritual Power. By concentrating single-mindedly, maintaining right mindfulness, and fully cultivating the four conditions, the divine eye is immediately opened.

The four conditions are:

– Seeing light that constantly shines brilliantly, equally by day and by night.

– Contemplating obstructive objects in the world as being like empty space, without any sign of separation or impediment.

– Concentrating on a single object that is easy to see, fixing the mind upon it, striving single-mindedly, cultivating skillfully, and aspiring to see the object manifest before one.

– While the practitioner abides in meditative concentration, the purified four great elements of the faculty of sight are brought forth and opened.

This is called the complete fulfillment of the four conditions. On this basis, purified consciousness arises, and the practitioner can see all beings in the six realms, dying here and being born there, together with their states of happiness and suffering. All forms—whether dark or bright, distant or near, coarse or subtle, internal or external—are seen thoroughly and without obstruction. This is called the divine eye superknowledge.

2. Cultivating the Divine Ear Superknowledge

After attaining the divine eye superknowledge, if the practitioner wishes to hear the sounds of beings, the practitioner abides in meditative concentration and listens for an extremely faint sound beyond a partition, focusing single-mindedly upon that sound and aspiring to hear it. If the mind is pure, lucid, and keen, the purified form composed of the four great elements of the faculty of hearing is brought forth and opened. The practitioner is therefore able to hear all sounds, whether inside or outside and even when separated by barriers, and clearly understands the different languages and the joys and sorrows of beings in the six realms. This is called the divine ear superknowledge.

3. Cultivating the Superknowledge of Others’ Minds

After attaining the divine ear superknowledge, if the practitioner wishes to know the thoughts and reflections of beings, the practitioner abides in meditative concentration and contemplates their signs of joy and sorrow, anger, and fear, knowing that all these signs arise from the mind. Relying upon these signs, the practitioner concentrates and observes them carefully, single-mindedly aspiring to understand the thoughts and deliberations of beings. If the practitioner’s mind is pure, lucid, and keen, this superknowledge is thereby opened. According to whatever is seen, the practitioner can immediately know the ideas and deliberations within the minds of beings. This is called the superknowledge of others’ minds.

4. Cultivating the Superknowledge of Recollecting Past Lives

After attaining the superknowledge of others’ minds, if the practitioner wishes to know the practitioner’s own former lives and the karma created over many lifetimes, the practitioner abides in meditative concentration and personally recollects deeds performed in the past, extending back even to the events surrounding the initial entrance into the mother’s womb. The practitioner recollects in this single-minded way, aspiring to know them clearly. If the inner mind is pure, lucid, and keen, the superknowledge is immediately opened, enabling the practitioner to know clearly the deeds performed throughout one life and back through hundreds of thousands of kalpas, as well as the former lives of others. This is called the superknowledge of recollecting past lives.

5. The Superknowledge of Bodily Mastery

After attaining the superknowledge of recollecting past lives, if the practitioner wishes to acquire spiritual transformations, the practitioner abides in meditative concentration and fixes the mind upon the empty space within the body. The practitioner eliminates coarse and heavy material characteristics, concentrates on the characteristics of lightness and emptiness, and arouses vigorous effort. Using wisdom to weigh and assess the matter, the practitioner asks whether the power of the mind is yet capable of lifting the body.

After this assessment, the practitioner knows personally that the power of the mind has become strong and can easily lift the body aloft. It is like a person practicing the high jump, who repeatedly propels the body upward. If this mental contemplation is accomplished, the superknowledge of bodily mastery immediately arises.

The Superknowledge of Bodily Mastery is of three kinds:

– The ability to reach destinations

– Transformation

– Mastery

The ability to reach destinations is of four kinds:

– The ability to fly freely and unobstructedly through the air, like a bird.

– The ability to travel swiftly, bringing what is distant near, or to arrive without traveling.

– The ability to disappear in one place and appear in another.

– The ability to arrive as soon as the thought arises.

Transformation: This is the power to transform the large into the small, the small into the large, the few into the many, and the many into the few; all objects can likewise be transformed.

Noble mastery: This is the ability to contemplate impure objects among the six sense objects that cannot be used and transform them into pure objects. Pure objects can also be transformed into impure ones.

The function of the basis of bodily mastery is opened through cultivating the contemplations of the Spheres of Mastery, the Spheres of Totality, and the Four Bases of Spiritual Power. This is also called attaining the superknowledge of bodily mastery. Because the practitioner has attained the superknowledge of bodily mastery, the practitioner can manifest transformations at will.

If the practitioner wishes to liberate oneself and deliver beings to liberation, it is necessary to eradicate the afflictions of the mind; one must therefore cultivate the undefiled superknowledge. Its method of cultivation will be explained extensively in the section on the contemplation of the truths.

QUESTION: Must the six superknowledges be cultivated in the sequence described above?

ANSWER: This sequence is explained merely as a skillful means. The practitioner may freely choose whichever superknowledge is preferred and cultivate it according to the method presented above; it is not necessary to cultivate them in a fixed sequence.

C. EXPLANATION OF THE FUNCTIONS OF TRANSFORMATION

The fourteen transformations are functions produced by superknowledge. Transformations arise on the basis of superknowledge.

What are called the Fourteen Transformations? (14 kinds of transformation)

a) The first dhyana of the desire realm accomplishes 2 kinds of transformation

1/ The first dhyana produces transformations within the first dhyana.

2/ The first dhyana produces transformations within the desire realm.

b) The second dhyana accomplishes 3 kinds of transformation

3/ The second dhyana produces transformations within the second dhyana.

4/ The second dhyana produces transformations within the first dhyana.

5/ The second dhyana produces transformations within the desire realm.

c) The third dhyana accomplishes 4 kinds of transformation

6/ The third dhyana produces transformations within the third dhyana

7/ The third dhyana produces transformations within the second dhyana

8/ The third dhyana produces transformations within the first dhyana

9/ The third dhyana produces transformations within the desire realm

d) The fourth dhyana accomplishes 5 kinds of transformation

10/ The fourth dhyana produces transformations within the fourth dhyana.

11/ The fourth dhyana produces transformations within the third dhyana.

12/ The fourth dhyana produces transformations within the second dhyana.

13/ The fourth dhyana produces transformations within the first dhyana.

14/ The fourth dhyana produces transformations within the desire realm. These are the fourteen kinds of transformation. If the practitioner

successfully cultivates these transformations, the practitioner has thereby fully acquired

the eighteen transformations. All superknowledges, meritorious qualities, and contemplative practices are immeasurable and boundless; these phenomena are extremely subtle and cannot all be recorded in writing.

Here only their names are presented in summary, so that students may know that all superknowledges and transformations arise from contemplative dhyana.

If bodhisattvas attain these superknowledges, this is called the Perfection of Superknowledge.

CULTIVATION OF DHYANA

*VII- THE NINE SUCCESSIVE CONCENTRATIONS

(9 meditative concentrations that the practitioner progressively cultivates and realizes, from the first dhyana through the concentration of the cessation of perception and feeling)

The nine successive concentrations are as follows: one becomes free from thoughts of desire, evil thoughts, and unwholesome thoughts; with initial application and sustained examination, seclusion, arising, joy, and bliss, one enters the first dhyana. One then successively enters and realizes the second dhyana, the third dhyana, the fourth dhyana, the concentration of the sphere of infinite space, the sphere of infinite consciousness, the concentration of the sphere of nothingness, the concentration of the sphere of neither perception nor non-perception, and the concentration of the cessation of perception and feeling.

The explanation of the nine successive concentrations is divided into three parts:

Explanation of the Terms Elucidation of Their Sequence and Stages Elucidation of Their Cultivation and Realization

EXPLANATION OF THE TERMS

These nine levels of meditative concentration are collectively termed the Nine Successive Concentrations. In the previously discussed methods of meditative concentration, the practice of contemplative examination had not yet become fully mature. Thus, when entering meditative concentration, the mind was sometimes interrupted; therefore, they were not called the Successive Concentrations—concentrations entered in sequence.

After the practitioner has successfully cultivated the preceding types of meditative concentration, the practitioner abides in those concentrations and trains until thoroughly proficient. The practitioner can then arouse the mind from one concentration and immediately enter another, with each successive moment of mind continuing without interruption and without allowing any discursive thought to intervene, whether wholesome or unwholesome. When the practitioner cultivates continuously and closely in this manner, proceeding as far as the concentration of the cessation of perception and feeling, this is called the Nine Successive Concentrations.

They are also called the Refinement of Dhyana. Why is this so? Because the disciples of the Buddha inwardly aspire to realize the unconditioned and undefiled, after attaining the various states of dhyana, they wish to remove the dross remaining within them. They therefore employ the undefiled mind to refine the dhyanas and cause the mind to become pure. This is like refining gold by fire; hence it is called the Refinement of Dhyana.

QUESTION: How does the method of cultivating and refining the Nine Successive Concentrations differ from the Abhidharma doctrine of the Perfuming of Dhyana?(1)

ANSWER: In some respects they are the same, and in some respects they differ. According to the Abhidharma Treatise, the undefiled mind is used to refine the defiled mind. Here too, the undefiled mind is used to refine the defiled mind; in this respect they are the same.

However, the Abhidharma doctrine states that the Four Dhyanas are cultivated and refined to prevent the mind from regressing and to transform a sluggish mind into one that is keen and lucid. This enables one to realize the Dharma of peace and bliss in the present life and to be reborn in a future life among the Five Pure Abodes.(2) Therefore, they refine only the Four Dhyanas; there is no method of refinement for the Four Formless Concentrations of the formless realm.

The present explanation, however, teaches methods of refinement for every concentration from the First Dhyana through the concentration of neither perception nor non-perception, so that all levels of dhyana may become pure and thoroughly pliant and their merits may increase. In this respect they differ.

This meaning will become clear of itself upon examining the explanation of cultivation and realization below.

EXPLANATION OF THE STAGES

Although the stages of this practice mention only the Four Dhyanas, the Four Formless Concentrations, and the concentration of complete cessation, in reality they encompass all dhyanas.

Why is this so? The contemplative methods of the Eight Masteries, the Eight Liberations, and the Sixteen Extraordinary Practices, explained in the preceding chapter, all fully include the Four Dhyanas and the Four Formless Concentrations; they are not limited solely to the four fundamental dhyanas.

In this method of Refining Dhyana, one must enter and cultivate refinement within every level of dhyana,

without allowing the flow of mental activity to be interrupted. It is not only mundane dhyana that is included among these stages.

Thus, the Larger Prajnaparamita Sutra states: “Relying upon the contemplative method of the Eight Liberations, the bodhisattva successively enters and emerges from the Nine Successive Concentrations in both forward and reverse order.”

According to the explanation in the Satyasiddhi Shastra: “One merely uses the undefiled mind to enter the Eight Concentrations, takes ultimate truth as its object, and enters the concentration of complete cessation; this is called the Nine Successive Concentrations.”

Here we explain the Nine Successive Concentrations according to the Mahayana teaching of the Larger Prajnaparamita Sutra. When compared with the doctrine of the Satyasiddhi Shastra, it becomes evident that the latter is deficient in certain respects. Students of meditation who examine the explanations in the preceding chapters will clearly discern the similarities and differences.

EXPLANATION OF CULTIVATION AND REALIZATION

After the practitioner has fully realized all the dhyanas and now wishes to enter the Nine Successive Concentrations, the practitioner must first cultivate them from the shallow to the profound, refining the methods of calm abiding and contemplation within each dhyana until they become thoroughly pliant, mature, and keen. The practitioner then unites calm abiding and contemplation, penetrates deeply with a one-pointed mind, skillfully eliminates every attachment to these states, and directly knows their own mind. From that point, the practitioner begins to discipline the mind and enter one level of dhyana, allowing no discursive thought to intervene, continuing without interruption until reaching the concentration of the cessation of perception and feeling.

Why is this so? When the practitioner abides in the four fundamental dhyanas, the power of concentration is abundant but wisdom is slight. The mind is neither pliant nor mature; therefore, the practitioner cannot enter the meditative concentrations continuously.

In such dhyanas as the Liberations and others, contemplative wisdom is abundant, but the power of concentration is slight. The mind likewise is neither mature nor pliant; therefore, the practitioner cannot enter the dhyanas continuously. This is like a cart with two wheels: if one wheel is damaged, the cart cannot travel steadily. It is also like the edge of a blade: if it is too soft or has become blunt, it cannot be used effectively. Skillful cultivation of meditative concentration is likewise.

In cultivating the Nine Successive Concentrations, calm abiding and contemplation must be balanced. The deeper the state of meditative concentration becomes, the keener the wisdom of contemplative examination must become. Because the power of concentration is profound, the mind does not become scattered when encountering conditions and objects. Because wisdom is keen, the practitioner advances through the levels of dhyana swiftly and without obstruction.

Therefore, when the practitioner emerges from one level of dhyana and immediately enters another, this occurs with great ease and speed. Each moment of mind follows the preceding moment, without interruption by discursive thought, and the practitioner can enter at will. Thus, this is also called the Uninterrupted Samadhi.

If the practitioner uses this mind to enter the dhyanas, not only does the mind become disciplined, pliant, and sequential, without being alternately interrupted by discursive thoughts, but the merits of the dhyanas also increase and become ever more profound and subtle. This resembles refining gold: the more it is heated and refined, the brighter its golden color becomes and the greater its value. Therefore, these Nine Successive Concentrations are called the Refinement of Dhyana.

QUESTION: These teachings also include the concentration of the desire realm, the not-yet-arrived ground, and the intermediate dhyana. Why are they not mentioned among the Nine Successive Concentrations?

ANSWER: Although these meditative states exist, their power of concentration is not firm and enduring. Moreover, the great merit realized by the noble ones does not lie at either of these two margins; therefore, they are not discussed.

Furthermore, before cultivating the Nine Successive Concentrations, the mind is still sluggish and slow in penetrating meditative concentration. Because it rests too long in the preparatory stage, the intermediate dhyana and the not-yet-arrived ground are distinguished as separate cases.

In the Nine Successive Concentrations, however, concentration and wisdom are extremely keen. Whenever practitioners wish to enter right concentration, they can enter it immediately at will. Because they do not remain for long in the intermediate preparatory stages, these concentrations are not separately explained.

The manner in which the Nine Successive Concentrations lead to entry into the Path is similar to that of the Eight Liberations and the Eight Masteries, which was explained in the preceding chapter; therefore, it is not explained separately here.

Notes to Scroll 10C:

(1) Abhidharma: The Great Perfection of Wisdom Treatise, fascicle 18 (Taisho 25, 192c), states: “In the Abhidharma approach, the Buddha either taught the meanings of the various dharmas or taught their names, and the disciples collected and explained their meanings.” Because this school was established on the basis of the Abhidharma approach, it is called the Abhidharma school.

(2) The Five Pure Abodes (the heavens of the Five Pure Abodes): five heavens belonging to the Fourth Dhyana in the form realm, which are also the abodes of the noble anagamins.

Those five heavens are:

Free from Affliction: in this heaven there are no longer afflictions, suffering, or pleasure. Free from Heat: a heaven without the torment of afflictions. Excellent Vision: in this heaven there are no longer any signs of sensory defilement; from within concentration and wisdom, one beholds all ten directions as entirely quiescent, perfect, and luminous.

Excellent Manifestation: beings in this heaven possess penetrating knowledge and vision and are unobstructed with respect to all states and objects.

Ultimate Form: a heaven in which no material form remains, not even the subtlest appearance of form within the form realm.

THREE SAMADHIS

The Three Samadhis are three kinds of right concentration:

1. Samadhi with initial application and sustained examination

2. Samadhi without initial application but with sustained examination

3. Samadhi without initial application or sustained examination

The reason the Three Samadhis are explained only after the Nine Successive Concentrations is that, although these two forms of meditation bear different names, their methods of cultivation are the same. Why is this? The Nine Successive Concentrations are cultivated through the various meditative concentrations, yet possess no distinct essence of their own. The Three Samadhis are likewise. This principle will be explained clearly in the following section.

The Three Samadhis are explained in three parts:

Explanation of the Names

Analysis of Their Characteristics

Explanation of the Arising of Samadhi

EXPLANATION OF THE NAMES

The Three Samadhis: these are the three kinds of samadhi associated with initial application of thought and sustained examination, and so forth. Their names and stages are the same as those described in the preceding section on the four fundamental dhyanas.

Now the meaning of samadhi will be explained. All meditative concentrations that gather and stabilize the mind are collectively called “Samapatti,” translated into Chinese as “the domain of rightly directed mental activity.”

Since beginningless time, our thoughts have habitually been crooked and not upright. When the mind practices correctly, however, it becomes upright; therefore, this is called samadhi—the mind abiding in one place, tranquil and undistracted. It is like a snake, whose body is ordinarily curved as it crawls but straightens when it enters its hole. The meaning of samadhi is likewise.

QUESTION: If meditative concentration that gathers the mind is called samadhi, how do the four fundamental dhyanas differ in their characteristics from these samadhis?

ANSWER: They certainly differ. The four fundamental dhyanas merely gather the mind as a foundation, whereas samadhi gathers the mind throughout all forms of meditation. In this way, meditative concentration becomes deeper and more expansive; hence there is a difference. Furthermore, the four fundamental dhyanas gather the mind by taking phenomenal characteristics as their objects. Because erroneous views and inverted perceptions have not yet been entirely eliminated, they cannot be called upright or right concentration. The samadhis discussed here gather the inner mind by taking ultimate principle as their object. They are capable of eliminating erroneous views and crooked, inverted perceptions; thus the mind becomes upright and correct, and only then is this called samadhi.

ANALYSIS OF THEIR CHARACTERISTICS

The meaning of these Three Samadhis is the same as that of the Nine Successive Concentrations. Since they possess no distinct essence of their own, their characteristics are analyzed through the various meditations.

1. Samadhi with Initial Application and Sustained Examination

As explained in the preceding section, the fundamental first dhyana, the first dhyana of the spheres of mastery, the first dhyana of the liberations, the first dhyana of clear insight, and so forth, each possess their respective merits and mental factors and correspond to initial application and sustained examination. When practitioners enter the concentrations of the first dhyana and their inner minds rightly come to rest, these are all called samadhis with initial application and sustained examination.

2. Samadhi with Sustained Examination but without Initial Application

As explained in the preceding section, the intermediate dhyanas of the spheres of mastery, the liberations, the special excellences, clear insight, and so forth, each have an intermediate stage whose merits correspond to the mental factor of sustained examination. Because practitioners enter these intermediate dhyanas with a rightly directed mind, they are collectively called samadhis with sustained examination but without initial application.

3. Samadhi without Initial Application or Sustained Examination

As explained in the preceding section, the fundamental second dhyana through the summit of existence, as well as the special excellences, clear insight, the liberations, the spheres of mastery, and so forth, each include the second dhyana. With a rightly directed mind and right mindfulness, practitioners enter the second dhyana and ascend through the concentration of the summit of existence and the concentration of the cessation of perception and feeling. The merits and dharmas therein correspond to neither initial application nor sustained examination; therefore, they are all called samadhis without initial application or sustained examination.

It should be understood that none of these three kinds of samadhi possess a distinct essence of their own. All the various meditations must be gathered together and divided into three categories for discussion. Although the sages extensively expounded the many methods of meditation, they wished to ensure that beings who heard them would not lose sight of their foundation. Therefore, they used these three dharmas collectively to encompass the inexhaustible meditative concentrations. This is like arithmetic, in which one million is collectively designated by a single unit; so it is here as well.

THE CHARACTERISTICS OF THE ARISING OF SAMADHI

There are two kinds:

1. The arising of samadhi for practitioners of the Two Vehicles. Why is this so?

As explained above, the various first dhyanas possessing initial application and sustained examination can each disclose and develop the samadhi of the Foundations of Mindfulness, through to the samadhis associated with the Noble Eightfold Path; emptiness, signlessness, and wishlessness; the Sixteen Aspects; the Twelve Links of Dependent Origination; warmth, summit, patience, and the foremost worldly dharma; and right concentrations such as the Lightning Samadhi and Vajra Samadhi, through to the Samadhi of Buddha-Wisdom and the Samadhi Free from Contention among the 108 samadhis, and so forth.

In the Nirvana Sutra, all these Dharma methods are collectively called samadhi. If such samadhis are disclosed and developed within the various first dhyanas, one thereby realizes the fruits of the path of the Two Vehicles; hence they are called samadhis with initial application and sustained examination. Samadhis with sustained examination but without initial application and samadhis without either initial application or sustained examination are likewise distinguished in this manner.

2. Each of the meditations possessing initial application and sustained examination gives rise to Mahayana samadhis such as the Buddha-Contemplation Samadhi, the Pratyutpanna Samadhi, the Twenty-Five Samadhis, and the Surangama Samadhi; the bodhisattvas’ 108 samadhis; the immovable samadhis of the Buddhas, numbering 120; the 84,000 samadhis; and so forth. All are disclosed and developed through samadhi with initial application and sustained examination. The cases of samadhi with initial application but without sustained examination and samadhi without either initial application or sustained examination are likewise distinguished in this manner.

When Mahayana bodhisattvas realize these samadhis, they enter the stages of the bodhisattva and become capable of manifesting bodies and liberating all sentient beings, just as the Buddhas do. The meaning of these Three Samadhis is explained in great detail in the Mahayana treatises.

PERFUMING MEDITATION

*VIII—EXPLANATION OF THE LION’S VIGOROUS ADVANCE SAMADHI

The Prajnaparamita Sutra states: “Relying upon the Nine Successive Concentrations, the practitioner enters the Lion’s Vigorous Advance Samadhi.”

What is called the Vigorous Advance Samadhi?

It means that the practitioner’s mind, having withdrawn from sensual desires and unwholesome dharmas, possesses initial application and sustained examination and realizes the first dhyana, with “rapture and bliss born of seclusion.” The practitioner then successively enters the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, finally entering the concentration of the cessation of perception and feeling.

The practitioner then emerges from the concentration of the cessation of perception and feeling and reenters the concentration of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, the practitioner reenters the sphere of nothingness; emerging from the sphere of nothingness, the practitioner enters the sphere of infinite consciousness. Continuing to emerge and reenter in this reverse sequence until reaching the first dhyana is called the Lion’s Vigorous Advance Samadhi.

For example, when a lion swiftly charges forward, it not only advances with great speed but also turns and returns with equal courage and swiftness. This is a superiority that other animals do not possess. A practitioner who enters this Dharma method is likewise.

The practitioner is not only capable of successively entering from the first dhyana directly through to the concentration of the cessation of perception and feeling, but is also capable of entering in reverse order from the concentration of the cessation of perception and feeling back to the first dhyana. This resembles a lion courageously advancing and retreating with great swiftness, a feat with which the previously described meditations cannot compare.

Therefore, this method of meditative concentration is called the Lion’s Vigorous Advance Samadhi.

A practitioner abiding in this concentration can enter all meditative states. By perfuming and cultivating the practices of calming and contemplation, all become thoroughly mastered, keen, and responsive, turning freely without obstruction. Profound merits of samadhi arise, while wisdom and supranormal powers become increasingly excellent. Therefore, the Lion’s Vigorous Advance Samadhi is also called Perfuming Meditation. For example, once oxhide has been tanned until soft, it can be fashioned at will into all manner of worldly implements. The practice of Perfuming Meditation is likewise.

The differentiation of the stages of this samadhi is similar to the Nine Successive Attainments, the only difference being that the power of the Lion’s Vigorous Advance Samadhi enables one to advance or retreat continuously without interruption. The method of applying the mind is extremely skillful and subtle; therefore, only its general meaning is stated briefly, and it cannot be extensively explained and distinguished.

CULTIVATING MEDITATION

*IX- EXPLANATION OF THE TRANSCENDENT SAMADHI

The Prajnaparamita Sutra records: “Through cultivating the Lion’s Vigorous Advance Samadhi, the practitioner acquires the ability to emerge from and enter the Transcendent Samadhi in either forward or reverse order.”

Why is it called the Transcendent Samadhi?

It means that, secluded from sensual desires and unwholesome, evil dharmas, with

initial application and sustained application, one realizes and enters the First Dhyana, with the joy and bliss born of seclusion.

From the realm of the First Dhyana, the practitioner emerges and enters, transcending directly up to the Sphere of Nonexistent Perception; from the Sphere of Nonexistent Perception, one enters the Sphere of Neither Perception nor Non-Perception; from the Sphere of Neither Perception nor Non-Perception, one advances directly into the Attainment of the Cessation of Perception and Feeling.

Again, emerging from the Attainment of the Cessation of Perception and Feeling, one enters in reverse order directly back to the First Dhyana. Emerging from the First Dhyana, one enters directly into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Cessation of Perception and Feeling, one enters back into the Second Dhyana. Emerging from the Second Dhyana, one enters the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Third Dhyana. Emerging from the Third Dhyana, one advances into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Fourth Dhyana. Emerging from the Fourth Dhyana, one advances into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Attainment of the Sphere of Infinite Space. From the Attainment of the Sphere of Infinite Space, one advances into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Attainment of the Sphere of Infinite Consciousness. Emerging from the Attainment of the Sphere of Infinite Consciousness, one enters the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Sphere of Nothingness. From the Sphere of Nothingness, one advances into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the Sphere of Nonexistent Perception. Emerging from the Sphere of Nonexistent Perception, one advances into the Attainment of the Cessation of Perception and Feeling.

Emerging from the Cessation of Perception and Feeling, one enters the Sphere of Neither Perception nor Non-Perception. Emerging from the Sphere of Neither Perception nor Non-Perception, one advances into the Sphere of Neither Perception nor Non-Perception; emerging from the Sphere of Neither Perception nor Non-Perception, one enters the Attainment of the Cessation of Perception and Feeling.

Emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into a distracted state of mind; from the distracted mind, one enters the Attainment of the Cessation of Perception and Feeling; emerging from the Attainment of the Cessation of Perception and Feeling, one enters back into the distracted mind. From within the distracted mind, one enters the Sphere of Nonexistent Perception; emerging from the Sphere of Nonexistent Perception, one enters the Sphere of Neither Perception nor Non-Perception; emerging from the Sphere of Neither Perception nor Non-Perception, one abides again in the distracted mind.

From within the distracted mind, one emerges and enters the Fourth Dhyana; emerging from the Fourth Dhyana, one abides in the distracted mind. From the distracted mind, one enters the Third Dhyana; emerging from the Third Dhyana, one abides in the distracted mind. From within the distracted mind, one emerges and enters the Second Dhyana; emerging from the Second Dhyana, one abides in the distracted mind. From within the distracted mind, one emerges and enters the First Dhyana; emerging from the First Dhyana, one abides in the distracted mind. This is called the Transcendent Samadhi.

We shall now explain the characteristics of the Transcendent Samadhi: transcendent entry and transcendent emergence. Both transcendent entry and transcendent emergence each have four cases.

– Forward transcendent entry

– Reverse transcendent entry

– Forward-and-reverse transcendent entry

– Reverse-and-forward transcendent entry

The cases of transcendent emergence are likewise.

Furthermore, within the Transcendent Samadhi, there is also the case of lateral transcendence (leaping across to either side), which likewise has four kinds.

These four cases may be compared to a lion leaping in four directions:

1. Leaping forty miles forward illustrates forward transcendence.

2. Leaping forty miles backward illustrates reverse transcendence.

3. Leaping forty miles to the right illustrates lateral transcendence, as in the case of entering contemplative dhyana.

4. Leaping forty miles to the left illustrates

lateral transcendence, as in the case of entering fundamental dhyana.

There are also two kinds of transcendence:

– Complete transcendence

– Incomplete transcendence

a) Complete transcendence: Bodhisattvas possess the Transcendent Samadhi in full, as explained above.

b) Incomplete transcendence: The Transcendent Samadhi of the sravakas does not allow them freely to enter by directly transcending the various stages. The Mahayana records: “It is like a golden lion and a white lion: both can leap far, but the golden lion lacks the power to leap exceedingly far, whereas the white lion possesses the strength to leap a very great distance.”

When sravakas enter the Transcendent Samadhi, they can only emerge from the First Dhyana and enter as far as the Third Dhyana. They cannot transcend from the First Dhyana to the Fourth Dhyana; how, then, could they transcend to the Attainment of the Sphere of Infinite Space? This illustrates the leaping strength of the golden lion.

Bodhisattvas are not like this. They are able to transcend directly from the First Dhyana into the Attainment of the Cessation of Perception and Feeling, freely and at will. This illustrates the mighty transcendent leap of the white lion.

If practitioners belonging to the Three Vehicles enter this samadhi and fully cultivate all Dharma gates, at that time their practices of calming and contemplation become exceptionally clear and keen, giving rise to hundreds of thousands of samadhis; their merit and spiritual powers become profound, powerful, and sharp. It is therefore called contemplative dhyana. There is also the refining dhyana and the Attainment of Mastery, resembling the method of refining dhyana within the Nine Successive Attainments described above.

– Attainment of Mastery: (Crown Dhyana)

This means that, within all Dharma gates, practitioners can freely and masterfully emerge, enter, abide, and transform, possessing eight kinds of mastery. It is also called Crown Dhyana. Among the various kinds of meditative concentration, this dhyana is supreme; it has the power to transform longevity into blessed recompense and blessed recompense into longevity.

It is also called the Buddha-Wisdom Samadhi, having the power, according to one’s aspiration, to know matters of the three times—past, present, and future—pertaining to the attainment of the desire realm and the Four Dhyanas.

It is also called the Samadhi Free from Contention, having the power to prevent the minds of others from giving rise to contention. This dhyana pertains to five planes: the desire realm, the First Dhyana, the Second Dhyana, the Third Dhyana, and the Fourth Dhyana.

It is also called the Four Unobstructed Eloquences: words and eloquent exposition pertain to two planes, the desire realm and the First Dhyana. Eloquence in meaning and eloquence in joyful exposition pertain to the Nine Grounds(1), namely, the attainment of the desire realm, the Four Dhyanas, and through to the Four Formless Attainments.

There are also the five kinds of spiritual powers, the fourteen minds of transformation, and the eighteen transformations, all as explained previously.

When one wishes to hear, see, or touch while in meditative concentration, one uses ordinary worldly consciousness. If consciousness ceases, then all seeing, hearing, and touching cease.

Furthermore, within all supramundane dhyanas are the Thirty-seven Factors Aiding the Path, the Three Liberations, the Four Noble Truths, the Sixteen Contemplative Practices, the Eleven Wisdoms, the Three Uncontaminated Faculties, the various practices and wisdoms, and so forth; these will be explained and distinguished below.

If those of the Two Vehicles fully realize these dhyanas, they attain liberation, perfectly accomplishing both phenomena and principle and no longer being bound. This is also called “Indestructible Liberation.” If they fully accomplish all supramundane dharmas of meditative concentration, they will possess in full the great merits, the Eight Liberations, spiritual powers, and so forth; they are then called arhats of great power.

If bodhisattvas, through correct inward contemplation, deeply enter this samadhi and realize the Twenty-five Samadhis(2) (25 kinds of meditative concentration), they acquire the power to destroy the Twenty-five Modes of Existence (25 realms) and abide in the King Samadhi, because all samadhis are contained within it. This is also called the Perfection of the Paramitas. Above, the Dharma gates of cultivation and the dhyana practices of the Three Vehicles have been introduced in brief.

Within them are immeasurable Dharma gates; if one wished to explain fully the methods of cultivation for entering the Path, it would be impossible to exhaust them.

Notes to Fascicle 10D:

(1) The nine grounds: the nine realms in which sentient beings dwell. The five grounds of the Desire Realm: the realms of five kinds of sentient beings dwelling together—the hell beings, hungry ghosts, animals, humans, and devas—together with the eight celestial levels of the Four Dhyanas and the four formless concentrations.

(2) The twenty-five samadhis: twenty-five kinds of samadhi used to eliminate the twenty-five modes of existence—the heterogeneous karmic fruits of sentient beings within the Three Realms. The Desire Realm has fourteen modes of existence, the Form Realm has seven, and the Formless Realm has four.