四念處卷第一
Four Foundations of Mindfulness, Volume 1
隋天台山修禪寺智者大師說
Master Zhi of the Tiantai Mountain Xiuchan Temple in the Sui Dynasty
門人章安灌頂記
Recorded by Disciple Zhang'an Guanding
一切諸法皆不可思議。不可思想圖度。不可言語商略。何以故。言語道斷故不可議。心行處滅故不可思。大經云。生生不可說。生不生不可說。不生生不可說。不生不生不可說。既不可說亦不可思。大品云。色不可說。乃至識不可說。眼不可說。乃至意不可說。色不可說。乃至法不可說。眼界不可說。乃至法界不可說。當知五陰十二入。十八界。皆不可說。此指俗諦不可說也。四念處不可說。乃至根力覺道。皆不可說。須陀洹不可說。乃至阿羅漢亦不可說。此指真諦不可說。佛十力不可說。四無畏。十八不共。三十二相。八十種好等。皆不可說。此指中道第一義諦不可說也。大論云。實法不顛倒。念想觀已除。言語法皆滅。無量眾罪除。清淨心常一。如是尊妙人。則能見般若。此總指三諦不可思說也。法華云。諸法寂滅相不可以言宣。又云。是法非思量分別之所能解。當知不可以心思口議。亦不可以無心口思議。不可以有無。不可以非有。非無。非方。非數。非法。非諭。寂然無為群經之極說。眾聖之誠言。深深若此。明明若彼。境智雙冥能所俱寂。淨名諸菩薩以言言於無言。文殊以無言言於無言。淨名不以言不以無言。默然無言。文殊歎曰真入不二法門當知。玄妙玄妙不可思議。復不可思議但可冥悟。不可以彰辯。問若不可說不可說。何故言滿龍宮。若不可思不可思。何故雪山深思此義。答佛常樂寂而哀於蒙。欲訥於言而敏於行。慈悲權巧指畫虛空。撝方示月作種種說。或作生生說。或作生不生說。或作不生生說。或作不生不生說。若作生生說時。又非一種。或作有說或作無說。或作亦有亦無說。或作非有非無說。引諸根性從四方門入清涼池聞悅善生惡亡理顯。得四利益餘三句亦如是。欲令此義明了。更引諸經。大經。名諸佛法界佛即果人。法界即果法。於無果中而作果說。大品云。諸法實相慧。名摩訶般若。此慧有能度所度。今取能度名般若。於無因中而作因說。大集云。菩薩觀一切法平等。眾生性同涅槃性。若觀平等即因也。同涅槃即果也。此約亦因亦果說也。華嚴云。遊心法界如虛空。則知諸佛之境界。遊心即因。佛境界即果如前說。法華云。是法不可示言辭相寂滅。此即非因非果說也。法門甚眾廣說令智退。略則義不周。我今處中說方則四句。略則因果。聞而修行名之為因。與法相應名之為果。約果更修故言因因。從因又得果故言果果。若初若後究竟寂滅。故言非因非果。初生生四門亦作因果四說。乃至不生不生亦作四門。門門亦作因果之說。一一說中悅種種眾生。立種種善根。治種種罪垢。從於種種入第一義。故初中後重說無咎。說即是教。稟教修觀。以修觀故名修四念處。此義廣可思之。元佛出世為一大事因緣。開發眾生諸覺寶藏。譬如日出先照高山。先喜先利先治先益。大經云。若欲盛貯先用完淨。若欲耕墾先種肥良。若欲乘御先駕調壯。若欲教詔先教孝明。斯皆積習深厚煩惱障薄。先聞雷震先沐甘雨。先出籠樊先獲正觀。皆由往昔數數勤修。今世道成最初四益。其未度者更設方便而塗熨之。隱其無量神德以貧所樂法趣波羅奈。便有涅槃音。法僧差別名則是從頓次漸而調熟之。今從此義粗為四說說。即是教依教修觀。即是四種四念處所為。生生四念處。乃至不生不生四念處。亦名三藏通別圓四念處。若三藏四念處。更為三。大意五停四念。所言三者。其義有八。謂理教智斷行位因果。理三者。聲聞謂理在正使外。緣覺謂理在習氣外。菩薩謂理在正習外。三人出三種外。方乃見理故言理三也。教三者。聲聞稟四諦。緣覺稟十二緣。菩薩稟六度。聲聞修總相智。緣覺修別相智。菩薩修總別智。聲聞斷正。緣覺斷習。菩薩斷正習。聲聞為自修戒定慧。緣覺為自修獨善寂。菩薩為眾生修六度五通。聲聞住學無學。緣覺住無學。菩薩三僧祇登道場。聲聞帶果行因。緣覺望果行因。菩薩伏惑行因。聲聞斷正如燒木為炭。緣覺斷習如燒木為灰。菩薩正習盡如燒木無灰炭。具此八三故言三也。藏者。謂修多羅藏。毘尼藏。阿毘曇藏。修多羅藏。謂四阿含。增一阿含。說人天因果。長阿含破邪見。雜阿含明諸禪法。中阿含明諸深義。具如彼(云云)。毘尼藏明持犯輕重。如律藏中說。阿毘曇藏名無比分別無比。分別(云云)。大經云。此是契經甚深之義。此是戒律輕重之義。此是阿毘曇分別法句。皆佛自釋三藏名也。今不具論。然佛臨涅槃。阿難心沒憂海。阿㝹樓馱語云。汝持佛法人應問將來事云何啼哭。阿難即醒悟乃問四事。佛皆具答。今出其二。比丘當依四念處行道。依波羅提木叉住木叉有二。一舊二客舊又二。一邪。二正。正謂十善。邪謂鷄狗牛馬等(云云)。定有二。一舊二客。舊又二。一正二邪。正謂三四十二。邪謂邪禪鬼定等(云云)。慧有二。一舊二客。舊又二。一正。二邪。正謂識因識果。邪謂撥無因果。三種舊邪墮三惡道。佛棄而不用。三種舊正昇三善道。佛會而取之。更說三種客法。客戒者。謂三歸五戒。二百五十等。客定者。謂九想八背等。客慧者。謂四諦智也。佛之遺囑以戒為師。師訓七支。弟子奉行莫令污染。仁讓貞信和雅真正。戰戰兢兢動靜和諧。故言以戒為師也。依木叉住者。木叉名保得解脫。若依木叉住者。保脫世間熱惱。所謂居家逼迫。牢獄熱惱妻子榔檔。繫縛熱惱。財業產貨怨賊熱惱。王難逼迫水火熱惱。若依木叉保脫如此熱惱也。又復住者。未來住安樂之處也。若能住戒者不耐惡聲。惟欣善法。未來保住四天王住處也。若住戒者。則是供養三寶供養父母。未來保住三十三天也。若住戒者。能發麁住保得住於炎摩天住處也。若住戒者。能發細住保住兜率陀天。若持戒者能得欲界定。保住自在天。若住戒者。能發未來禪。保住他化自在天。若持戒者。能發四禪四空。保得住於色無色界諸天住處也。是名依波羅提木叉住也。依念處行道者。若無念處慧。一切行法皆非佛法非行道人。皆空剃頭如放牧者。空著染衣如木頭旛。雖執鉢錫如病人乞具。雖讀誦經書如盲人誦賦。雖復禮拜如碓上下。雖復坐禪如樹木葉。雖復興造。媒衒客作種樹貿易沈淪生死。蠶繭自縛無解脫期。捨身命財但得名施非波羅蜜。雖復持戒不免鷄狗。雖復精進精進無繡媚。雖復坐禪如彼株杌。雖復知解狂顛智慧。常在此岸。不到彼岸。不降愛見不破取相。不得入道品。非賢聖位不成四枯樹。非波羅蜜。何以故。無念慧故。以念慧能破邪顯正。大經云舊醫乳藥其實是毒。如蟲食木偶成字耳。是蟲不知是字非字。更有新醫從遠方來曉八種術。謂四枯四榮以新四枯破其舊乳。法華亦云。大火從四面起。即斯例也。執倒略有三種。一一切智。六師故六臣白王。我師是一切智。王若見者罪垢消滅此執世性也。大論云。得宿命智。見八萬劫事。過是已不復能知。但見初受胎身中陰之識。而自思惟此識。不應無因緣。憶想分別有法名。世性非五情所知。極微細故於世性冥初生覺。覺即中陰識。從覺生我。從我生五塵。謂色聲香味觸。從聲塵生空大。從聲觸生風大。從色觸生火大。從色聲觸味生水大。從色聲觸味香生地大。從空生耳根。從風生身根。從火生眼根。從水生舌根。從地生鼻根。如是漸漸從細至麁。還從麁至細。譬如泥丸中具有瓶盆等性。瓶盆等破還為泥。都無所失世性。是常無所從來。此僧佉所執也。復有執微塵。微塵常不可破。至微細故但待罪福因緣。因緣和合故有身。若天人地獄等以父母故罪福盡則散壞。復有執自然為世界始。貧富貴賤非願行所得。復有人言。天主是世界主。始造吉凶滅時還天攝取。復有人言。世世受苦樂盡自到邊。譬如山上投縷丸盡自止。受罪福命歸於盡。是諸邪外皆於禪定知見。不從他聞。亦不從韋陀中聞。執此明利故云是事實餘妄語即此意也。復計自在天。復計父母等。皆是一切智之執也。二者神通。六師修得五通。停河在耳十二年。變釋為羊千根在體。毘富羅城變為鹵土等是也。三者韋陀。六師解星文地理十八大經知吉凶等是也。雖知世性無神通。是小知世性通是。次知三種備足。是大六師阿毘曇中明三種念處。謂性共緣對破。此三外道有人釋性念處。謂觀無生淺名為生深細觀無生見細法皆生死苦諦名性念處。有人專用慧。數緣無生空理。發真斷結得慧解脫羅漢。對破邪因緣。無因緣顛倒執性。一切智外道也。共念處者。以禪定助道。正助合修亦名事理共觀。發得無漏三明。六通八解。成俱解脫羅漢。對破根本愛慢。得五通外道也。緣念處者。緣佛三藏十二部文言。及一切世間名字。所緣處廣非如支佛出無佛世。不稟聲教。但作神通以悅眾生。不能說法。緣念處人了達根性。善知四辯堪集法藏。成無疑大羅漢。對破世間韋陀。星文地理文字鄙狹。當知邪正真偽。猶金比鐵螢日跡海。故大經云。於諸想中無常為最。於諸耕中秋耕為最。於諸跡中象跡為最。無常譬性耕。譬神通跡。譬文字也。經云。諸優婆塞善解諸法對治之門。所謂常無常等。故知心行理外未入正真。破邪之義可解。二明五停心者。謂數息。不淨。慈心界方便因緣觀也。停名停住。行人聞生滅四諦。發心觀苦諦欲出生死。為煩惱風搖動慧燈。照境不了為除此障。修五停心。息門有數隨觀等。不淨門有九想八背等。慈心界方便十二因緣。皆如禪門中廣說。今不委論。此五停門復有五意。謂對轉不轉。兼亦對亦轉亦不轉。亦兼對者。數息對覺觀。不淨對貪欲。慈心對瞋恚。方便對我。因緣對癡。對治若成煩惱不起又發禪定。禪定持心安隱出入。故云五停心也。心既調定乃可習觀。若對治未益。更須用後四種治之。行者善用四隨巧修五治煩惱。不能障觀心停住。即入初賢位。具如禪門廣說。問此中何不用念佛停心。答作五度門則不用。作六度門即須用因緣對等分。念佛對逼迫障(云云)。問停心得住名初賢者。今人數息。或得不淨或二三四五是為賢不。答若以愛見心修禪乃至非想尚非初賢。況數息不淨。乃發淺法而名為賢耶。經說多修福德名為愚。多修智慧名為狂。豈可以狂愚為賢舊云隣聖為賢此語大高。今言善直曰賢。應作四句。一隨愛見破戒亂心。此非直非善如無目無足。不能入清涼池。二持戒修禪而生邪見。此善而不直亦不名賢。如有足無目。亦不能入清涼池。三信心正見而破戒心亂此直而不善。亦非是賢。如有目無足不能入清涼池。四信解正智。得佛教意持戒清淨。修安般不淨等觀心得停住。名直名善。有目有足能入清涼池。是四初賢善直義成也。問云何名得佛教意。答中論云。佛去世後像法中人。人根轉鈍深著諸法。求十二因緣。五陰。十二入。十八界等。決定相但著文字。此不知佛意。佛意者。生生不可說。有因緣故作生生說。令物離生死得涅槃。若著文字興毀諍競。則三界火猛不得佛意。非賢人也(云云)。三釋四念處。四者數也。念者觀慧也。處者境也數有開合。若迷心不迷色則數為五陰。若迷色不迷心則數為十二入。若俱迷者則數為十八界。如毘婆沙也(云云)。今言四者。人於五陰起四倒。於色多起淨倒。於受多起樂倒。於想行多起我倒。於心多起常倒。舉四倒故言四也。若相生次第應言識受想行色。若麁細次第者。應言色行想受識。今從語便故言身受心法。文從起倒多如前說。然三藏要意。正厭生死欣入涅槃。須信解正因緣三世。二世。一世十二因緣因緣支是四諦。無明行愛取有是集諦。五果是苦諦。知苦斷集是道諦。無集苦是滅諦識。此無明老死破外人邪無因緣。生一切法。種種顛倒。不隨虛想邪僻。深信正因緣也。二真正發心者。驚覺無常之火燒諸世間。一心求出剎那不懈。莫念名利。如麞在圍跳透求脫。似犢失母惆慞。嗚呼修習禪慧如救頭然(云云)。三巧修定慧。出世之行欲界亂心如風中燈。是故依靜求定。若定無慧如闇中無所見。巧修二法如二手互相揩摩亦如乘馬亦愛亦策。善用四隨信法兩行。八句得所(云云)。四破法遍者。觀因緣生滅。破一切愛見戲論諸法。遍知一一愛見中。有四諦十二因緣六波羅蜜。以其藥去病除(云云)。五善知通塞者。知一切愛見之法皆有道滅之理名通。悉有苦集名為塞。六善修道品者。於諸見動而修念處。若別若總乃至三解脫門(云云)。七善修助道。即是五停心共念緣念六番。觀禪謂八念九想十想八背捨八勝處。十一切處等也。八善知次位者。善識七賢位。不叨濫增上慢成慚愧。有羞僧。內外明照善識邪正佛法非佛法。破諸邪外也。九安忍。強軟兩賊。外則眷屬惡名穢稱。若不忍者則為所壞。內忍種種證得諸禪著則生愛為軟賊所壞境界。逼迫是強賊也。十順道法愛不生發。外凡內凡種種順道善法。心不愛著也是為要意(云云)。末代求聲聞人。知此十法分明。不著文字戲論。內有智性求於聖道。厭患三界修五停心。入初賢位。即是善知佛教。發種種諸禪境。或有增益觸。或有增病觸。或有二十種壞禪觸。或有十種成禪覺。行者因停心故得欲界定。或得對治心在靜中功德法門起即便觀之。觀之略為十一陰界入境。乃至第十菩薩境自有行人。或次第或不次第。或是善是邪。今作十雙料簡。一次第不次第。乃至第十三障四魔。次第者如上。不次第者不如上。別有所出(云云)。問大乘生死即涅槃。得有理即乃至六即之義。三藏亦得作六即不。答欲作亦得。三乘同有偏真之理。是理即三藏中習學。名相語言是名字即。五停心別相總相念處是觀行即。四善根是相似即。苦忍真明至第九無礙道是分真即。至佛三十四心斷煩惱及習是究竟即(云云)。已知三藏要意須識三人念處不同。先明聲聞別四念處。後說總四念處。別者身受心法也。云何觀身一切色法名之為身。內身外身內外身。己名內身眷屬及他名外身若己若他名內外身。此三種色。皆從前世不淨業生。前世不畏生死不厭繫縛。不欣解脫不尚涅槃。於四聖諦了無願樂。種顛倒業。業縛於識將入母胎。則有五種不淨。謂生處。種子。相。性。究竟。生處者。女人之體是不淨聚。蟲膿穢惡合集成立。筋纏血塗皮裹其上。如彼土壁假以泥治虛莊粉墡。經十月日二藏間夾窄隘如獄。釋論云。此身非蓮華。亦不由栴檀。糞穢所長養但從尿道出(云云)。種子不淨者。攬於遺體赤白二渧於中而住。是識隨母氣息。是為受身最初種子不淨也。相不淨者。頭等六分。從首至足純是穢物。譬如死狗盡海水洗。洗死屍盡唯餘一塵。一塵亦臭猶如糞穢。多少俱臭從頭至足。皆不淨相也。性不淨者。根本從穢業生。託於穢物長養其性。自是不可改變。身中有三十六物。內有十二名性不淨。外有十二名相不淨。中有十二通於相性(云云)。究竟不淨者。業盡報終捐棄塚間。如朽敗木。大小不淨盈流於外。體生諸蟲唼食其肉。狐狼鵄鷲啄裂其外尚不可眼見耳聞。況鼻齅耽湎。故毘曇偈云。是身不淨相。真實性常其始終麁細過患若此。而言淨者是大顛倒。如狂如醉如癡小兒捉糞唼噉是何可恥(云云)。受念處者。領納名受。有內受外受內外受。緣內名內受。緣外名外受。緣內外名內外受。又意根受名內受。五根受名外受。六根受名內外受。於一根有順受違受。不違不順受。於順生樂受。於違生苦受。於不違不順。生不苦不樂受。於六根即有十八受。根塵能所合三十六受約三世有百八受。諸受皆苦。樂受是壞苦。苦受是苦苦。不樂不苦受。是行苦。諸受麁細無不是苦。如食有毒。食消則苦。樂受壞則苦。如搔疥初美後苦。樂受壞苦亦復如是。餘兩苦可知(云云)。心念處者。若依麁細。應先法念處。今依說便明心念處。心者心王。異乎木石。心例上有內心．外心．內外心。心王不住。體性流動。若麁若細。若內若外。皆悉無常。無奢無促。今日雖存。明亦難保。一比丘不保七月。乃至不保一日。佛訶皆懈怠。一比丘言。出息不保入息。佛言善哉。剎那促。時無常。老死至近。是一期無常。佛法欲滅。是轉變無常。山水溜。斵石光。若不及時。後悔無益(云云)。法念處者。法名軌則。有善法惡法無記法。人皆約法計我。我能行善行惡行無記。若於心王計我。已屬心念處攝。若於心數計我。從九心數。一切善數惡數。通大地數。並屬行陰法念處攝。此等法中求我。決不可得。龜毛兔角但有名字實不可得。若善法是我。惡法應無我。若惡法有我。善法應無我。又惡法是我何容為惡自害。若無記是我者。無記不能起業但名因等起。因此無記起善起惡。善惡業尚非我。因等起何得是我。當知皆無有我但是行陰故。經云起唯法起。滅唯法滅。但是陰法起滅。無人無我。眾生壽命雖有法起。亦是顛倒。顛倒者。即是身邊二見名為污穢。五陰無記。亦是污穢。五陰無記緣報法起故皆無我也。雖心王心數同時俱起。用有強弱若心強屬心念處。若數強屬法念處。釋論云。覺觀雖同時覺時觀不明。了觀時覺不明了。故分覺觀之異。今心念。法念逐其強弱亦復如是。如是善惡等法。求我不可得故名法念處也。說別相念處竟。總相念處者。緣一境總為四觀。此中應四句料簡。謂境觀俱別。境觀俱總。境別觀總。觀別境總。初是別觀四念處。後三句是總四念處也。略說如此。夫一切眾生。生死流轉皆由顛倒。顛倒縱橫如猪嗜糞。肉肥內飽外油祖父之鎧(云云)。斯甚惑矣。似魚吞鉤如蛾赴火。以苦捨苦斯甚惑矣掣電野馬水泡石火以無常為常斯甚惑矣。兔角龜毛。黃門子。石女兒無人謂有人。無物謂有物斯惑甚矣。今以念處智慧破之。知身受心法是知苦不起倒惑。是知集厭苦息集是修道苦集寂然是知滅。大經云。我昔與汝等不見四真諦。是故久流轉生死大苦海。若能見四諦即得斷生死。生有既已盡更不受諸有。中論云。能觀身破二十種身見。得須陀洹觀身是知苦身見不起。是無集破二十種身見。是有得道得須陀洹。是證滅經論孱同。當知念處之慧有大利益(云云)。共念處觀者。大論云。觀身為首因緣生道。若有漏若無漏。受心法念處亦如是。道從因緣生即是共義。觀身為首。共三四十二即是有漏生也。共八背八勝十一切處。即是共無漏生也。南嶽師云。九想八背。諸對治助開。三脫門故名共念處也。經云亦當念空法。修心觀不淨即此意也(云云)。毘曇有門觀生空。名為空法。修心不淨從不壞。內外色以不淨心。觀之名初背捨。若內外色增廣一村乃至多村。一禽獸乃至一切飛鳥走獸。悉皆不淨是名大不淨。若內無色相以不淨心。觀外色入二背捨。乃至八背捨。八勝一切處。九次第。師子奮迅。超越欲界。初禪皆不淨破淨顛倒。以事助道故名共念處。發真之時理慧成就。事定具足三明六通俱解脫羅漢。堪可結集法藏。破神通外道。有人弘經云非禪不慧。從五停禪生四念處。發聞慧也。若非慧不禪者。此從四念處。生四如意足也。私謂此禪又慧共修證。共修念處應便也。緣念處者。大論云。一切色法名身。一入及十入少分。既是色色屬身也。六受為受六識。為心想行兩陰。及無為法名法通。一切境界皆名緣念處觀。有人言。十二因緣境慈。悲皆緣名緣念處。南嶽師云教所詮。一切入界事理。名義言語音辭因果體用觀達無礙。能生四辯。於一切色心無所礙。成無疑解脫羅漢。破韋陀外道齊此約愛使為觀意。次破見惑。明三種念處者。大論云。真空人亦破一切法。邪見人亦破一切法。云何有異。答邪見有三種。一破因不破果。二因果俱破。三破因果又破一切法。瞋處生瞋。愛處生愛。癡處生癡。是為邪見真空人破諸法。瞋愛癡處不生以此為異(云云)。有人破空有兩門云。道非有無畢竟不可說。今問空有是斷常者。此則瞋處生瞋。同彼外道畢竟不可說者。此則亦愛處生愛。過同邪見。又是自然計耳。經言。於諸見不動。而修三十七品。此應作四句。動修。不動修。亦動亦不動修。非動非不動修。四句對四門皆動修是析法道品。四句皆不動修。是體法道品。若論見者四句皆見。云何棄兩。云是斷常取一句言是清淨。若論修道品四句。皆得修。云何言一句是修道兩句非修道。若識四句皆是身邊。五陰身邊。五陰即有集。既識苦集即可修於道品。若不識四句。身邊戒取邪疑者。不知苦集。即是愚癡與長爪何異。大品云。色若麁若細若常無常。乃至非常非無常。是見皆依色起。若起我見若麁若細若常若無常。乃至非常非無常。是見皆依色起。即是身見。受心法亦如是。常見有三假。一假有四句。三假十二句。四假則有四十八句。能所合九十六句。受心法一一皆有九十六句。觀性念既爾。共念緣念亦如是。若阿毘曇人善識見有中。六因四緣。因緣無性無常生滅四諦可得道。能破六十二見。若成論。見空善識見空中四緣。三假四諦。能破六十二見。見有見空俱得道即是。於諸見不動而修三十七品。成四枯念處。若不識者只是有見空見。都未入賢。況於聖位設極修善只得人天。若復為惡三途是宅佛法無分。當知四念處觀邪正分門。若得四念處一切法正。若不得者一切法邪。今時行人不識此意。悲痛奚言。若值眾師廣聽多論。無能了者尚不成四枯。豈得四榮可悲轉深(云云)。總四念處者。有人言共念處即總相念處。今謂不爾。應作四句分別。前已說。今更敘。一境別觀別。二境別而觀總。三境總而觀別。四觀總境亦總。境觀別者。正是別相性念處。次境別觀總。觀別境總此二是總相四念處之方便。四境觀俱總是總相四念處。若作一身念處觀。或總二陰乃至總五陰。是名境觀俱總也。受心法念處亦復如是。總相緣念處。總共相念處亦如是類之可解。若解前方便者。入總相念處修總相。正勤如意根力覺道。類前可解。總相法深細為異耳。若安隱八正道中行。能觀四諦生暖法。故大論云。八正道中行。得善有漏五陰。名為暖法。當知有方便者即得三十七品也。問八正七覺是修道今何得四念處中說耶。答薩婆多云。八正在前七覺在後。決定是無漏。若七覺在前八正在後。通有漏無漏也。此三賢人並名乾慧地。未證善有漏五陰。相似之理定水未霑名乾。既有觀行能伏諸見。故名為慧。住持生善法名之為地。故名乾慧地。亦名外凡位(云云)。次明支佛觀者。佛者此間名覺。覺有二種有獨覺緣覺。俱有小大。小者在人中生。是時無佛自能得須陀洹。七生又滿不受八生。自性成道是人不名為佛。亦非羅漢。論其道力不如舍利弗。而諸大羅漢呼此為小辟支迦羅。大者於二百劫行。行三多倍隆智慧又強得三十二相。或三十一相或三十。二十九乃至一相。於九種羅漢勝。於總相別相能知能入。久修習空。常樂獨處是名大辟支迦羅。皆歷三種因緣十種十二因緣。分別大小。若聞因緣修性念處。觀十二因緣善根淳熟因於遠離。自然獨覺成小迦羅。若修共念處緣念處。事理善根淳熟獨覺自悟。具足三明八解六通成大迦羅。若聞生滅十二因緣。即發四辯在聲聞數中。故經云。為求辟支佛者。說應十二因緣法。法華云。若人有福曾供養佛。志求勝法為說緣覺也。次論十二因緣觀者。初從愛支為首。一推尋二觀破。推尋者。是人聞正因緣生滅之法。信解分明知一切。屬愛煩惱皆是十二因緣。觀之入空息。心達本源求自然慧。樂獨善寂修五停心。得諸禪定。於定中知屬愛煩惱。即是無明逆順推尋。見十二因緣。推此貪愛因何而生。即知此貪因受而生。受因何生即知因觸。觸因六入六入因名色。名色因識識因行。行因無明。無明因過去一切煩惱。又順推此。愛能生取。取生有。有生未來二十五有生死。因生有老憂悲苦聚。輪迴無際若因停心入深禪定。如是逆尋或見歌羅邏初受身。乃至見過去身。起業煩惱時。乃至二生十生。百生千萬無量世界。順推尋取有。若因禪定之力。或見未來一生。乃至十生。百千無量生。若見過去未來事。其心悲喜道心精進。轉復增盛二觀破屬愛十二因緣者。即是性念處。歷別觀十二緣也。性念處如前說。觀愛即是污穢五陰。性四念處。若觀受觸六入名色。即是果報。無記。五陰性四念處。若觀無明即過去污穢煩惱五陰性四念處。若觀於取。即是污穢煩惱五陰性四念處。若觀於有。即善不善五陰性。四念處。若觀未來生死即果報生死無記性四念處。是名逆順觀察。破四顛倒顛倒滅是無明滅。一切煩惱行。乃至老死憂悲苦滅。是名用性念處。歷別觀愛煩惱十二緣觀也。二明破屬見十二緣。又二一推尋二觀破。尋者。若見神及世間常無常。亦常亦無常。非常非無常。是則現在生身邊四見。因此身邊四見。生十四難六十二見。此身邊四見。即四取逆順。尋此四取因四愛。四愛因四受。四受因四觸。四觸因四入。四入因四名色。四名色因四識。四識因四行。四行因四無明。復順尋四取。四取生四有。四有生一切二十五有。生死憂悲苦聚。若深識見惑。過去未來生事。如前說(云云)。二明性念處。觀破四取身邊四見。如是次第。乃至無明破過去。如去不如去。亦如去亦不如去。非如去非不如去。身邊二見污穢五陰也。又順觀四取。乃至未來生老死。破有邊無邊。亦有邊亦無邊。非有邊非無邊。身邊二見污穢五陰。能如是用性念處破三世身邊二見。四見即破十四難。六十二見。一切屬見。煩惱一時皆滅則無明滅。乃至老死滅屬見。煩惱既滅即還用前觀愛十二因緣性念處。觀破欲愛色無色愛。三界煩惱道。業道。名有餘涅槃。若苦道滅。即是無餘涅槃。是名性念處智慧。觀十二因緣入涅槃也。經云。十二因緣。其義甚深難解難知。佛說涅槃時有外道。名富那。問云。何令我知神及世間常。乃至非常非無常佛答。汝能畢故不造新。即能知神及世間常無常。乃至非常非無常。梵志悟解求索出家。為佛弟子。又中論明聲聞經入第一義。並約觀十二因緣。破六十二見入第一義。若深得此意不止破外道。若佛弟子學問坐禪發種種見。取諍論起煩惱。作二十五有。生死業。皆是屬見煩惱十二因緣。若覺知者能用性念處。檢校即得解脫。其迷此者流轉生死無有邊際。故中論云。真法及說者聽眾難得故。如是則生死非有邊。非無邊。共念處緣念處。觀十二因緣類前可知。問宿世自然能悟。何須佛說。答聞說疾得。不說未悟。譬如果熟。雖自應落急搖即墮。問支佛何不制果。答聲聞鈍故制果。支佛利。久習智慧不須制果。譬如二人。共行身羸。須止息處身強者。直到故不制果。復次總相。斷結智慧麁故。但除正使名聲聞。若別相智慧。細侵習氣名支佛。復次聲聞鈍。先觀苦諦。緣覺利故先觀集。問聲聞亦別相。為麁總相故為勝。今那得總相故為麁。別相為勝。答若前四諦中。明別相是麁。今歷別十二因緣故別為勝也。復次聲聞禪定力淺。天眼但見小千。支佛久植定力深天眼過三千。見他方世界。問支佛乘何故無方便道。答支佛根利未值佛。已悟道何須前方便入道耶。問支佛自悟。得道共戒。更須受戒不。答若發無作未必更受。若爾小羅漢沙彌應不受戒耶。答受者和僧耳。今三藏有門。緣覺觀十二緣破屬愛見觀門不具足說之。若行者自善思之。餘三門例可見。三明菩薩異凡聖。異聖則四弘誓願異。凡行六度行也。二乘斷煩惱證真。菩薩不斷惑不入真故異聖人也。凡夫任煩惱流。菩薩降煩惱。伏生死作佛事。故與凡夫異也。於檀中修性念處觀。不與二乘斷煩惱。證真同。亦不與凡夫隨生死流轉同。伏煩惱住下忍中修檀。學一切世智調熟眾生。若人為貪應墮地獄。菩薩於念處行檀破貪蔽。令脫地獄苦。若眾生破戒應墮地獄。菩薩修尸令脫地獄。若眾生多瞋應墮地獄。菩薩修羼破之。令脫地獄。若眾生多怠應墮地獄。菩薩行毘離耶破之。令脫地獄。若眾生亂相應墮地獄。菩薩修禪破之。自行教他。讚歎行者行法等上四下一。皆如是。菩薩修念處觀。乃至行般若波羅蜜。破一切眾生愛。煩惱貪著果報。作二十五有業。受生死苦果。菩薩修三種念處。破六蔽。屬愛二十五有因。即是拔苦。令修三種念處。即是道是名與樂。修性念處成四波羅蜜。修共念處成禪波羅蜜。修緣念處。成般若波羅蜜。前四度修性力弱不成。更修共念處成破愛也。又修性念處。故為成大悲拔苦修共念處。為成大慈與樂。修緣念處。為雙成兩誓願也。第二破屬見煩惱。若眾生謂此貪心有無。乃至非有非無。菩薩爾時修念處行檀。破有見中三假。無見中三假。乃至非有非無中三假。自他共無因。四十八句。若有眾生。謂此破戒心有無。乃至非有非無。菩薩修性念處行尸。破有見乃至非有非無見中三假。眾生謂此瞋心有無。乃至非有非無。菩薩修性念處。行忍破之。若眾生謂懈怠心。有無乃至非有非無。菩薩行進破之。若眾生謂亂心有無。乃至非有非無。菩薩修禪破之。有無三假乃至非有非無。四十八句破之。若謂癡心有無。乃至非有非無行般若破之。從有無乃至四十八句破之。無生淳熟。然後三十四心斷結成道。轉三藏法輪入涅槃。此應四門。毘曇。是有門。成論。是空門。昆勒。是亦有亦無門。那陀迦栴延。是非有非無門二門不度。大論。標名指之。俱舍論。破拔和弗多羅部中。明非空非有正解此義。大論。引毘婆沙菩薩品行因證果。成論。無文。若論師破數人見有。不得道言見空得道。若作此語互是互非。通論兩見。見有只是常見。見無只是斷見。斷常二見。豈不相破。故龍樹云若不得般若方便入毘曇。墮有中。若入無墮空中。皆不得道。若不用四悉檀對緣不同。或用世界入理。故云見有得道也。大論云。色若麁若細。總而觀之。無常無我即發真得生。空有門入道也。麁是事觀細是理觀。但得生不得法者。如經云當起法想。但有五陰空法用。為人悉檀破有顯空。菩薩隨根機有益者。宜聞有門得道。今宜聞空門入道。是故破有明空。故兩菩薩作二論伸三藏中空有二門。前後雖異得道是同。故云斷見之人說一念斷。常見之人說異念斷。斷結雖異得道是一。三假入生空。五陰空是平等空。為二聖行。生空是假名空。法空是實法空是老死誰老死二俱邪見是。聲聞經中。說生法二空相。是老死生空誰老死是法空。是三藏中辯四。緣三假入空而有門終是鈍。只得生空於拙度中空門。是利故得法空共念處緣念處亦如是。示知大意細作可解。但無菩薩義唯明二十七賢聖位。若作四句此是一周說法。於三藏教中四門。修生滅四聖諦四念處竟。問何不先說大乘四念處。答經中具二義日照高山則先大。若初至鹿苑則先小。今先說小其意有十。一為用故。如淨名。為國王長者說無常苦空等(云云)。二為破故。無砧寧得運槌。如淨名破十弟子(云云)。三為攝故。如淨名室內說身有苦而不樂於涅槃(云云)。四為會故。如大品會宗明諸法皆是摩訶衍(云云)。五為開故。如法華決了聲聞法。是諸經之王。大經云為諸聲聞開發慧眼(云云)。六為學者。識外邪內曲。不為邪曲所誤(云云)。七為聲聞人破曲。知其失佛方便聞末世僻說。知其壞亂半滿。如有人言毘曇。見有得道。成論見空得道。道非有空見有空那得道。若從此師之說。佛小乘教有無二門便是無用。若無用者。中論那云欲聞聲。聞法中入第一義。如後兩品說箇師翳佛。四枯之教今為申之(云云)。八末世禪人內證空解同未括尼犍破戒行惡食糞。裸形謂是大乘。同戒取。尼犍壞亂佛法。方便道今雙申之。九為學者令識內外孟浪之說。孟浪之行。精明榮枯法門(云云)。十為令學者內證之時。懸別邪曲門戶。小大碩異取捨得宜不謬。持瓦礫謂琉璃珠。為此十意須說四枯觀也。私記者雜錄聲聞念處。苦諦為首。緣覺集諦為首。菩薩道諦為首。通菩薩滅諦為首。別菩薩界外道諦為首。圓菩薩界外滅諦為首。又聲聞總相觀。緣覺別相觀。菩薩總別雙觀。通別界內外次第觀。圓界內外圓觀。又聲聞因成假觀為首。緣覺相續假為首。菩薩相待假為首。問道品六度何者為正。答大經云。一地至十地。名智慧莊嚴。六度波羅蜜。名福德莊嚴。法華明五品。一念隨喜為正。兼行六度為助道。淨名。道品善知識六度為等侶。凡三經皆以六度為助道。大論云。三十七品為正道。三解脫助開門乃至不淨。助破貪。勝處助緣中。不自在。十一切處助緣中。不廣普無量心。助福德。並助開門法。問道品是有漏是無漏。答大論對位。各有差降。或有漏無漏(云云)。成論。明念處不退數人。明暖法退為闡提。頂退為五逆。成論。明念處伏惑成假名空數人但是聞慧。今明若通說從初至後皆是道品逐勝分品節級受名(云云)。大論。云初從師受前用念持名念處。四種精進名正勤。四種定生名如意足。五善根生名五根。五煩惱破名五力。分別道用名七覺。安隱道中行名八正道。此乃勝者受名皆通念處。位只是有漏耳。故論云。八正道中行初。得善有漏五陰。名為暖法。若不許四念處通至八道。亦不得八道通四念處。故婆沙云。若八正在七覺前。決定是無漏。若八正在七覺後。亦有漏亦無漏。此通修語耳。若八正是見道位。判在前七覺在後是證道位(云云)。
All phenomena are inconceivable. They cannot be grasped by thought or measured by the mind. They cannot be fully expressed in words. Why? Because the path of speech is cut off, so they cannot be discussed. Because mental activity ceases, so they cannot be conceived. The Great Nirvana Sutra says: "Production-production cannot be spoken of. Production-nonproduction cannot be spoken of. Nonproduction-production cannot be spoken of. Nonproduction-nonproduction cannot be spoken of." Since they cannot be spoken of, they also cannot be conceived. The Great Perfection of Wisdom Sutra says: "Form cannot be spoken of, up to consciousness cannot be spoken of. Eye cannot be spoken of, up to mind cannot be spoken of. Form cannot be spoken of, up to dharmas cannot be spoken of. The realm of the eye cannot be spoken of, up to the realm of dharmas cannot be spoken of." One should know that the five aggregates, twelve sense fields, and eighteen elements are all inexpressible. This refers to the inexpressibility of conventional truth. The four foundations of mindfulness cannot be spoken of, up to the roots, powers, factors of enlightenment, and the path—all cannot be spoken of. The stream-enterer cannot be spoken of, up to the arhat—also cannot be spoken of. This refers to the inexpressibility of ultimate truth. The Buddha's ten powers cannot be spoken of; the four fearlessnesses, eighteen unshared qualities, thirty-two marks, eighty excellent characteristics, etc., all cannot be spoken of. This refers to the inexpressibility of the Middle Way, the supreme truth. The Great Treatise says: "Real dharmas are not inverted; thoughts, ideas, and views are already eliminated. Verbal dharmas are all extinguished; immeasurable offenses are removed. The pure mind is constantly one. Such a venerable and wonderful person can then see prajñā." This generally points to the inconceivability and inexpressibility of the three truths. The Lotus Sutra says: "The mark of the extinction of all dharmas cannot be expressed in words." It also says: "This Dharma is not something that can be understood by thinking or discrimination." One should know that it cannot be fathomed by the mind or discussed by speech. It also cannot be fathomed or discussed by the absence of mind or speech. It cannot be categorized as existent or non-existent, nor as neither existent nor non-existent. It is not spatial, not numerical, not a dharma, not an analogy. It is tranquil, unconditioned—the ultimate teaching of all sutras, the sincere words of all sages. So profound is this, so clear is that. Object and wisdom are both extinguished; subject and object are both stilled. In the Vimalakīrti Sutra, the bodhisattvas used words to speak of the wordless. Mañjuśrī used the wordless to speak of the wordless. Vimalakīrti neither used words nor the wordless, but remained silent. Mañjuśrī praised him, saying, "Truly entering the Dharma gate of non-duality." One should know: mysterious, profound, inconceivable, and again inconceivable. It can only be silently realized; it cannot be clearly debated.
Question: If it is inexpressible and inconceivable, why did the Buddha fill the dragon palace with words? If it is inconceivable, why did he deeply contemplate this meaning in the Snow Mountains?
Answer: The Buddha constantly delights in stillness but has compassion for the ignorant. He wishes to be reticent in speech but diligent in practice. With compassionate skillful means, he points to the empty sky, gestures toward the moon, and makes various explanations. Sometimes he speaks of production-production, sometimes of production-nonproduction, sometimes of nonproduction-production, sometimes of nonproduction-nonproduction. When speaking of production-production, it is not of one kind alone. Sometimes he speaks of existence, sometimes of non-existence, sometimes of both existence and non-existence, sometimes of neither existence nor non-existence. He guides beings of various capacities to enter the cool pond from the four gates. Hearing this, they rejoice, good arises, evil perishes, and the principle becomes clear. They obtain four benefits. The other three phrases are also like this.
To make this meaning clearer, further citations from sutras are given. The Great Nirvana Sutra says: "The Dharma realm of all Buddhas." "Buddha" refers to the fruition person; "Dharma realm" refers to the fruition dharma. Within non-fruition, he speaks of fruition. The Great Perfection of Wisdom Sutra says: "The wisdom of the true reality of all dharmas is called Mahāprajñāpāramitā." This wisdom has that which can cross over and that which is crossed over. Here, we take that which can cross over and call it prajñā. Within non-cause, he speaks of cause. The Great Collection Sutra says: "Bodhisattvas contemplate all dharmas as equal. The nature of beings is the same as the nature of nirvāṇa." Contemplating equality is the cause; being the same as nirvāṇa is the fruition. This is explained in terms of both cause and fruition. The Avataṃsaka Sutra says: "When the mind roams in the Dharma realm like empty space, then one knows the realm of all Buddhas." "Roaming mind" is the cause; "Buddha realm" is the fruition, as explained before. The Lotus Sutra says: "This Dharma cannot be shown; the marks of words and speech are extinguished." This is explained in terms of neither cause nor fruition.
The Dharma gates are extremely numerous; explaining them extensively would cause wisdom to regress. Explaining them briefly would not cover the meaning completely. I will now explain in a moderate way. Expansively, there are the four propositions. Briefly, there are cause and fruition. Hearing and practicing is called the cause. Corresponding with the Dharma is called the fruition. Based on the fruition, one further cultivates, so it is called cause-cause. From the cause, one again attains fruition, so it is called fruition-fruition. Whether at the beginning or the end, ultimately it is extinction, so it is called neither cause nor fruition. Initially, the four gates of production-production are also explained as the four propositions of cause and fruition. Up to nonproduction-nonproduction, there are also four gates. Each gate is also explained in terms of cause and fruition. Each explanation brings joy to various beings, establishes various wholesome roots, cures various defilements, and leads from various approaches into the supreme meaning. Therefore, explaining repeatedly at the beginning, middle, and end is not faulty.
Explanation is the teaching. Receiving the teaching and cultivating contemplation is called cultivating the four foundations of mindfulness. This meaning can be broadly contemplated.
Originally, the Buddha appeared in the world for the great matter of cause and conditions, to open up the treasury of awakening in beings. It is like the sun rising, first illuminating the high mountains—first bringing joy, first benefiting, first curing, first aiding. The Great Nirvana Sutra says: "If you wish to store things fully, first make the container clean and complete. If you wish to plow and cultivate, first plant fertile and good seeds. If you wish to ride and control, first train a strong and well-tamed horse. If you wish to teach and instruct, first teach filial piety and clarity." These all refer to those with deep accumulated practice, whose afflictive obstructions are thin. They first hear the thunderclap, first receive the sweet rain, first escape the cage, first attain correct contemplation. All this is due to diligently cultivating repeatedly in the past. In this life, when the path is accomplished, they are the first to receive the four benefits. For those who have not yet been liberated, further skillful means are established to gradually temper them. Concealing his immeasurable spiritual virtues, and in accordance with what beings delight in, he goes to Varanasi, and then the sound of nirvāṇa arises. The distinctions of Dharma and Sangha—these are means to gradually mature beings from the sudden to the gradual. Based on this meaning, I will roughly explain in four ways. Explanation is the teaching. Cultivating contemplation based on the teaching is the purpose of the four kinds of four foundations of mindfulness: the four foundations of mindfulness of production-production, up to the four foundations of mindfulness of nonproduction-nonproduction. They are also called the four foundations of mindfulness of the Tripiṭaka, Common, Distinct, and Perfect teachings.
Regarding the Tripiṭaka four foundations of mindfulness, further divided into three. The general meaning is the five methods of calming the mind and the four foundations of mindfulness. The so-called three refers to eight aspects: principle, teaching, wisdom, severance, practice, stage, cause, and fruition.
Principle three: Śrāvakas say the principle lies beyond the primary afflictions. Pratyekabuddhas say the principle lies beyond the habitual tendencies. Bodhisattvas say the principle lies beyond both primary afflictions and habitual tendencies. These three persons go beyond these three kinds to then see the principle, so it is called principle three.
Teaching three: Śrāvakas receive the four truths. Pratyekabuddhas receive the twelve links. Bodhisattvas receive the six perfections.
Wisdom three: Śrāvakas cultivate general characteristic wisdom. Pratyekabuddhas cultivate particular characteristic wisdom. Bodhisattvas cultivate both general and particular characteristic wisdom.
Severance three: Śrāvakas sever the primary afflictions. Pratyekabuddhas sever the habitual tendencies. Bodhisattvas sever both primary afflictions and habitual tendencies.
Practice three: Śrāvakas cultivate precepts, concentration, and wisdom for themselves. Pratyekabuddhas cultivate solitary goodness and stillness for themselves. Bodhisattvas cultivate the six perfections and five spiritual powers for beings.
Stage three: Śrāvakas abide in the stages of learning and beyond learning. Pratyekabuddhas abide in the stage beyond learning. Bodhisattvas pass through three asamkhyeya kalpas and reach the bodhimaṇḍa.
Cause three: Śrāvakas carry the fruition while practicing the cause. Pratyekabuddhas look toward the fruition while practicing the cause. Bodhisattvas subdue afflictions while practicing the cause.
Fruition three: Śrāvakas severing primary afflictions is like burning wood into charcoal. Pratyekabuddhas severing habitual tendencies is like burning wood into ash. Bodhisattvas exhausting both primary afflictions and habitual tendencies is like burning wood leaving neither ash nor charcoal.
Possessing these eight sets of three, it is called three.
"Tripiṭaka" refers to the Sūtra Piṭaka, Vinaya Piṭaka, and Abhidharma Piṭaka.
The Sūtra Piṭaka refers to the four Āgamas: the Ekottara Āgama explains the causes and effects of humans and gods; the Dīrgha Āgama refutes wrong views; the Saṃyukta Āgama clarifies various meditation methods; the Madhyama Āgama clarifies profound meanings. Details are as explained there.
The Vinaya Piṭaka clarifies the gravity of upholding and violating precepts, as explained in the Vinaya texts.
The Abhidharma Piṭaka is called "unparalleled discrimination." It discriminates... (as explained).
The Great Nirvana Sutra says: "This is the profound meaning of the sūtras. This is the meaning of the gravity of precepts in the Vinaya. This is the discrimination of dharmas in the Abhidharma." These are the names of the Tripiṭaka explained by the Buddha himself. I will not discuss them in detail now.
When the Buddha was approaching nirvāṇa, Ānanda's mind sank into an ocean of sorrow. Aniruddha said to him: "You are the upholder of the Buddha's Dharma; you should ask about future matters. Why are you crying?" Ānanda then awakened and asked four things. The Buddha answered them all. I will present two here.
"Bhikkhus should rely on the four foundations of mindfulness to practice the path. Rely on the Prātimokṣa to abide."
The Prātimokṣa has two kinds: old and new. The old again has two: wrong and right. The right refers to the ten wholesome actions. The wrong refers to practices like those of chickens, dogs, cows, horses, etc.
Concentration has two: old and new. The old again has two: right and wrong. The right refers to the three or four dhyānas and twelve aspects. The wrong refers to wrong meditations, ghostly concentrations, etc.
Wisdom has two: old and new. The old again has two: right and wrong. The right refers to knowing causes and knowing effects. The wrong refers to denying causes and effects.
The three kinds of old wrong lead to the three evil destinies. The Buddha discarded and did not use them. The three kinds of old right lead to the three good destinies. The Buddha incorporated and adopted them. He further taught three kinds of new dharmas.
New precepts: the three refuges, five precepts, two hundred and fifty precepts, etc.
New concentration: the nine contemplations, eight liberations, etc.
New wisdom: the wisdom of the four truths.
The Buddha's final instruction: "Take the precepts as your teacher." The teacher instructs in the seven limbs; the disciple practices accordingly, not allowing defilement. Be humane, yielding, chaste, trustworthy, harmonious, elegant, genuine, and upright. Be cautious and vigilant, with actions and stillness in harmony. Therefore, it is said: take the precepts as your teacher.
"Rely on the Prātimokṣa to abide." Prātimokṣa means "assured liberation." If one relies on the Prātimokṣa to abide, one is assured of liberation from worldly afflictions: the oppression of household life, the afflictions of prison, the bondage afflictions of wife and children, the affliction of wealth, property, goods, enemies, and thieves, the oppression of royal difficulties, the afflictions of water and fire. If one relies on the Prātimokṣa, one is assured of liberation from such afflictions.
Furthermore, "abiding" means abiding in places of peace and happiness in the future. If one can abide in precepts, one cannot endure evil speech but only delights in wholesome dharmas. In the future, one is assured of abiding in the realm of the Four Heavenly Kings. If one abides in precepts, then one is making offerings to the Three Jewels and to parents. In the future, one is assured of abiding in the Heaven of the Thirty-Three. If one abides in precepts, one can generate coarse abiding and is assured of abiding in the realm of the Yāma Heaven. If one abides in precepts, one can generate subtle abiding and is assured of abiding in the Tuṣita Heaven. If one upholds precepts, one can attain the concentration of the desire realm and is assured of abiding in the Heaven of Freely Enjoying Others' Emanations. If one abides in precepts, one can generate the future dhyāna and is assured of abiding in the Heaven of Freely Transforming Others' Emanations. If one upholds precepts, one can generate the four dhyānas and four formless absorptions and is assured of abiding in the realms of the form and formless heavens. This is called "relying on the Prātimokṣa to abide."
"Rely on the foundations of mindfulness to practice the path." If there is no wisdom of the foundations of mindfulness, all practices are not Buddha's Dharma, and one is not a practitioner of the path. One merely shaves one's head in vain, like a herdsman. One merely wears dyed robes in vain, like a wooden banner. Though holding bowl and staff, one is like a sick person's begging tools. Though reciting scriptures, one is like a blind person reciting a poem. Though bowing, one is like a pestle going up and down. Though sitting in meditation, one is like the leaves of a tree. Though engaging in construction, matchmaking, hired labor, planting trees, trade—one sinks in birth and death, spinning a cocoon and binding oneself, with no time of liberation. Giving up body, life, and wealth is merely called giving, not a pāramitā. Though upholding precepts, one cannot avoid being like chickens and dogs. Though diligent, one's diligence is without refinement. Though sitting in meditation, one is like a tree stump. Though having knowledge and understanding, one has mad and inverted wisdom. Constantly on this shore, one does not reach the other shore. One does not subdue love and views, does not break grasping at characteristics, cannot enter the factors of the path, does not attain the stages of the noble ones, does not accomplish the four withered trees, and does not attain the pāramitās. Why? Because of lacking the wisdom of mindfulness. With the wisdom of mindfulness, one can break the wrong and reveal the right. The Great Nirvana Sutra says: "The old physician's milk medicine is actually poison. It is like insects eating wood, accidentally forming characters. The insects do not know whether these are characters or not." There is a new physician who comes from afar, knowing eight kinds of arts: the four withered and the four flourishing. With the new four withered, he breaks the old milk. The Lotus Sutra also says: "A great fire arises from the four sides." This is an example.
Grasping at inversions can be summarized into three kinds:
1. Omniscience. The six teachers, so the six ministers told the king: "Our teacher is omniscient. If the king sees him, his offenses and defilements will be eliminated." This is grasping at the nature of the world. The Great Treatise says: "Having attained the knowledge of past lives, one sees events of eighty thousand kalpas. Beyond that, one cannot know. One only sees the initial consciousness receiving the embryo, the intermediate existence consciousness. Then one thinks: 'This consciousness should not be without cause.' Through recollection, ideation, and discrimination, there is a dharma called 'world-nature,' not known by the five senses, because it is extremely subtle. From the world-nature, in the darkness of the beginning, arises perception. Perception is the intermediate existence consciousness. From perception arises the self. From the self arise the five sense objects: form, sound, smell, taste, touch. From the sound object arises the great element of space. From the sound and touch objects arises the great element of wind. From the form and touch objects arises the great element of fire. From the form, sound, touch, and taste objects arises the great element of water. From the form, sound, touch, taste, and smell objects arises the great element of earth. From space arises the ear faculty. From wind arises the body faculty. From fire arises the eye faculty. From water arises the tongue faculty. From earth arises the nose faculty. Thus, gradually from subtle to coarse, and again from coarse to subtle. It is like a clay ball having within it the natures of vase, basin, etc. When the vase, basin, etc., break, they return to clay, with nothing lost. The world-nature is permanent, with no coming from anywhere." This is what the Sāṃkhyas grasp.
There are also those who grasp at atoms. Atoms are permanent and cannot be broken, because they are extremely subtle. They only await the causes and conditions of good and evil karma. When causes and conditions combine, there is a body, such as humans, gods, hell beings, etc., due to parents. When the good and evil karma is exhausted, it disperses and disintegrates.
There are also those who grasp at spontaneity as the beginning of the world. Wealth, poverty, nobility, baseness—these are not obtained by vows and actions.
There are also those who say: "The Lord of Heaven is the master of the world. He initially creates good and bad. At the time of destruction, he again takes them back to heaven."
There are also those who say: "Life after life, experiencing suffering and happiness, will naturally reach an end. It is like throwing a ball of thread from a mountain top; it will naturally stop when the thread is exhausted. Experiencing the results of good and evil karma, life returns to exhaustion."
All these wrong external paths attain knowledge and views from meditation, not hearing from others, nor from the Vedas. Grasping this as clear and sharp, they say: "This is real; the rest is false speech." This is the meaning.
There are also those who reckon Īśvara, parents, etc. All these are graspings of omniscience.
2. Spiritual powers. The six teachers cultivated and attained the five spiritual powers: stopping a river in the ear for twelve years, transforming a Śākya into a sheep, a thousand roots in the body, transforming the city of Pippala into saline soil, etc.
3. Vedas. The six teachers understand astrology, geography, the eighteen great scriptures, know good and bad omens, etc.
Although knowing the nature of the world but lacking spiritual powers is minor knowledge. Knowing the nature of the world with spiritual powers is intermediate knowledge. Possessing all three kinds fully is great knowledge. The six teachers.
In the Abhidharma, three kinds of foundations of mindfulness are explained: nature, shared, and object-oriented, to counter these three external paths.
Some explain the nature foundation of mindfulness as contemplating non-production. Superficially called production, deeply and subtly contemplating non-production, seeing subtle dharmas as all being birth, death, and suffering—this is called the nature foundation of mindfulness. Some exclusively use wisdom, repeatedly contemplating the principle of non-production and emptiness, arousing the true and severing bonds, attaining the wisdom-liberated arhat. This counters the wrong grasping at causality, causelessness, inverted grasping at nature—the omniscience external path.
The shared foundation of mindfulness uses meditation as an aid to the path. Cultivating the primary and auxiliary together is also called the shared contemplation of phenomena and principle. Arousing the uncontaminated, three clear knowledges, six spiritual powers, eight liberations, one becomes a both-liberated arhat. This counters the fundamental love and conceit, attaining the five spiritual powers external path.
The object-oriented foundation of mindfulness takes as its object the verbal expressions of the Buddha's Tripiṭaka and twelve divisions of scripture, as well as all worldly names and terms. The objects are broad, unlike pratyekabuddhas who appear in a world without a Buddha, do not receive verbal teachings, but only perform spiritual powers to please beings, unable to explain the Dharma. The object-oriented foundation of mindfulness practitioner thoroughly understands faculties and natures, well knows the four kinds of eloquence, is capable of compiling the Dharma treasury, and becomes a great arhat without doubts. This counters the worldly Vedas, astrology, geography, and narrow, inferior texts.
One should know that the wrong and the right, the true and the false, are like comparing gold to iron, a firefly to the sun, a footprint to the ocean. Therefore, the Great Nirvana Sutra says: "Among all thoughts, impermanence is the foremost. Among all plowings, autumn plowing is the foremost. Among all footprints, the elephant's footprint is the foremost." Impermanence is likened to nature; plowing is likened to spiritual powers; footprints are likened to texts. The sutra says: "The upāsakas well understand the gates of counteracting dharmas, such as permanence and impermanence, etc." Therefore, know that mental activity outside the principle has not yet entered the true and correct. The meaning of refuting the wrong can be understood.
2. Explaining the five methods of calming the mind: counting the breath, impurity, loving-kindness, the elements, and skillful contemplation of dependent arising.
"Calming" means calming and settling. The practitioner hears the four truths of production and extinction, arouses the mind to contemplate the truth of suffering, wishing to escape birth and death. Because the wind of afflictions shakes the lamp of wisdom, illumination of objects is not clear. To remove this obstruction, one cultivates the five methods of calming the mind.
The breath gate has counting, following, contemplation, etc. The impurity gate has the nine contemplations, eight liberations, etc. The loving-kindness gate, the elements gate, the skillful contemplation of the twelve links of dependent arising—all are as broadly explained in meditation texts. I will not discuss them in detail here.
These five calming gates further have five meanings: counteracting, transforming, not transforming, both counteracting and transforming, and both not transforming and counteracting.
Counteracting: Counting the breath counteracts discursive thought. Impurity counteracts desire. Loving-kindness counteracts hatred. The elements counteracts the self. Dependent arising counteracts ignorance.
When counteraction is successful, afflictions do not arise, and furthermore, meditation concentration is aroused. Meditation concentration maintains the mind, making it peaceful and stable in entry and exit. Therefore, it is called the five methods of calming the mind.
When the mind is regulated and settled, one can then practice contemplation. If counteraction is not yet beneficial, one further needs to use the latter four methods to treat it. The practitioner skillfully uses the four adaptations to skillfully cultivate the five treatments, so that afflictions cannot obstruct contemplation, and the mind calms and settles. Then one enters the initial worthy stage. Details are as broadly explained in meditation texts.
Question: Why is mindfulness of the Buddha not used here as a method of calming the mind?
Answer: When making it a fivefold gate, it is not used. When making it a sixfold gate, it must be used. Dependent arising counteracts equally divided [afflictions]. Mindfulness of the Buddha counteracts the obstruction of oppression... (as explained).
Question: When calming the mind is attained and settled, it is called the initial worthy stage. Nowadays, people counting the breath may attain impurity [contemplation], or two, three, four, or five [methods]. Are they worthy?
Answer: If one cultivates meditation with a mind of love and views, even up to the peak of existence, it is still not the initial worthy stage, let alone counting the breath and impurity [contemplation] arousing superficial dharmas being called worthy. The sutra says: "Much cultivation of merit is called foolish. Much cultivation of wisdom is called mad." How can madness and foolishness be called worthy? The old saying "neighboring the sage is called worthy" is too lofty. Now we say: "Good and upright is called worthy." There should be four propositions:
1. Following love and views, breaking precepts, with a disturbed mind—this is neither upright nor good. Like having no eyes and no feet, one cannot enter the cool pond. 2. Upholding precepts and cultivating meditation but giving rise to wrong views—this is good but not upright, also not called worthy. Like having feet but no eyes, one also cannot enter the cool pond. 3. Having faith and correct views but breaking precepts with a disturbed mind—this is upright but not good, also not worthy. Like having eyes but no feet, one cannot enter the cool pond. 4. Having faith, understanding, correct wisdom, attaining the Buddha's teaching's intent, upholding precepts purely, cultivating mindfulness of breathing, impurity, and other contemplations, with the mind attaining calm and settlement—this is called upright and good. Having eyes and feet, one can enter the cool pond. This fourth is the accomplishment of the good and upright meaning of the initial worthy stage.
Question: What is called attaining the Buddha's teaching's intent?
Answer: The Middle Treatise says: "After the Buddha's passing, in the period of the semblance Dharma, people's faculties become duller. They deeply grasp at dharmas, seeking the twelve links, five aggregates, twelve sense fields, eighteen elements, etc., with fixed characteristics, merely clinging to texts. This is not knowing the Buddha's intent. The Buddha's intent is: production-production cannot be spoken of, but due to causes and conditions, he speaks of production-production, enabling beings to leave birth and death and attain nirvāṇa. If one clings to texts, raises disputes and competitions, then the fire of the three realms is fierce, and one does not attain the Buddha's intent. Such a person is not worthy." ... (as explained).
3. Explaining the four foundations of mindfulness.
"Four" is the number. "Mindfulness" is contemplative wisdom. "Foundation" is the object. The number has opening and combining. If one is confused about mind but not about form, then the number is the five aggregates. If confused about form but not about mind, then the number is the twelve sense fields. If confused about both, then the number is the eighteen elements, as in the Vibhāṣā.
Now, saying "four": people give rise to four inversions regarding the five aggregates. Regarding form, they mostly give rise to the inversion of purity. Regarding feeling, they mostly give rise to the inversion of pleasure. Regarding perception and formations, they mostly give rise to the inversion of self. Regarding consciousness, they mostly give rise to the inversion of permanence. Mentioning the four inversions, so it is called four.
If according to the order of production, it should be: consciousness, feeling, perception, formations, form. If according to the order of coarse and subtle, it should be: form, formations, perception, feeling, consciousness. Now, for convenience of speech, it is said: body, feeling
四念處卷第一
Four Foundations of Mindfulness, Volume 1