As for the four immeasurable minds, they are loving - kindness,
compassion,
sympathetic joy and equanimity. Loving - kindness refers to being affectionately
mindful of [other] beings such that one constantly seeks to benefit them with
situations which induce peace, security and bliss. Compassion refers to being
sympathetically mindful of beings' undergoing of all manner of physical and mental
suffering in the five paths. Sympathetic joy refers to the desire to cause beings
to go from the experiencing of pleasure to the realization of joyfulness.
Equanimity (she = upek.saa) refers to the relinquishing (she) of the
three
[other immeasurable] minds such that one is simply mindful of beings in such a
way that one is not either averse or affectionate
towards them.
One cultivates
the mind of loving - kindness for the sake of
getting rid of initial thoughts
(vitarka, as opposed to secondary
thought, vicaara) [characterized by] hatred
towards beings. One
cultivates the mind of compassion for the sake of getting
rid of initial thoughts [characterized by] affliction towards beings. One cultivates
the mind of sympathetic joy for the sake of getting rid of displeasure towards
beings. One cultivates the mind of equanimity for the sake of getting rid of affection
and hatred towards beings.
Question: (#1/208c12) The four immeasurable minds
and so forth
on up to the ten pervasive elements (DFB.137b,180c: yi chye chu
/
k.rtsnaayatana) were already treated in the [discussion of] the four
dhyanas. Why then do you now proceed with a separate discussion?
Reply: Although
they were already brought up in the [discussion
of] the four dhyanas, if one
did not undertake a separate discussion of the names of these dharmas then one
would not become aware of their merits. This is analogous to having precious things
inside of a bag: If one fails to open it up and bring them out then people will
not know of them. If there be one who desires to gain great blessings and merit
one explains the four immeasurable minds for their sakes. If there be a person
who is distressed by and disgusted with form, [regarding it] as if imprisoned
[by it], one explains for him the four formless absorptions.
[If there is
one who] is unable to gain independence in the midst of
conditions such that
he can contemplate freely and at will [anything] which he takes as an [objective]
condition, one explains for him the eight realms of dominance (ba sheng chu =
abhibhvaayatana). If there is one whose path is blocked off such that he cannot
achieve a breakthrough, one explains for him the eight liberations (DFB.136a vimok.sa).
If there is one who cannot proceed sequentially from [one level of] dhyana to
enter another [level of] dhyana, one explains for his sake the nine sequential
absorptions. If there is one who cannot achieve the universal
illumination
of all conditions such that he can freely and at will gain liberation, one explains
for his sake the ten pervasive elements.
If one brings to mind the beings
of the ten directions, when one
aspires to] cause them to gain happiness,
there arises one of the dharmas associated with mind known as loving -kindness.
The dharmas within the sphere of the feeling, perception, formative factor and
consciousness aggregates which correspond to loving - kindness together with those
physical karmas, verbal karmas and formative factor [dharmas] not associated with
the mind which are generated by this dharma [of loving - kindness] are all collectively
referred to as loving - kindness. Because they [are generated] on account of loving
- kindness they take loving - kindness as that which is primary. It is for this
reason that [they are all] referred to as loving - kindness.
This is analogous
to the case of mind dharmas and dharmas
associated with the mind. Although
they constitute karmic causes and conditions [arising] in subsequent incarnations,
still, they are simply referred to under the rubric of "consideration"
(ssu / cetana). This is because it is "consideration" which possesses
the most power in the creation of karma. The case is the same with compassion,
sympathetic joy and equanimity.
Loving - kindness is [operative] in the form
realm. It may be
[characterized as] either "with outflows" or "without
outflows," as
"subject to cutting off" or as "not subject
to cutting off." It is
present in both the basic - level dhyanas* (gen
ben chan) as well as
within the dhyanas proper. It is associated with three
faculties. It is
excluded in the faculties of suffering and of worry. The
Abhidharma
discusses such distinctions as these.
Because there is a seizing
on the appearance of a "being" it is
[characterized as] "with
outflows." Because after having once seized on the appearance of a being
one may then [eventually] gain access to the true character of dharmas it may
[also] be [characterized as] "without outflows." It is for this reason
that it says in The Questions of Inexhaustible Intellect Bodhisattva, "Loving
- kindness is of three kinds. The first takes beings as its [objective] condition.
The second takes dharmas as its [objective] conditions. The third takes nothing
whatsoever as its [objective] condition.
Question: (#2/209a8) How does one
go about cultivating these
four immeasurable minds?
[Loving-kindness
Which Takes Beings as the {Objective} Condition][209a9]
Reply: As the Buddha
explains in many places in the Sutras,
"There are bhikshus who, on account
of taking up thoughts associated with loving - kindness, are devoid of enmity
(hwei), devoid of animosity (hen), devoid of hostility (ywan) and devoid of cruelty
(nao). They well cultivate a mind of loving - kindness which is vast, great and
immeasurable and so realize an understanding which is universally pervasive. With
respect to the beings in the worlds to the east he generates a mind of loving
- kindness [through which] he realizes an understanding which is universally pervasive.
So too does he [carry out this contemplation] with respect to the beings in the
[rest of] the ten directions: to the south, to the west, to the north, to the
four midpoints, above and below. And so too does he take up in this very same
manner the mind associated with compassion, the mind associated with sympathetic
joy and the mind associated with equanimity."
As for the mind associated
with loving - kindness, loving -
kindness is a dharma belonging to the mind.
It has the ability to get
rid of befuddlement and turbidity in the mind, namely
the so-called
afflictions of hatred (chen), animosity (hen), niggardliness
(jyan),
desire (tan) and so forth. It is analogous to the water - purifying
jewel which when placed in turbid water causes that water to immediately become
clear.
As for being devoid of enmity (hui) and animosity (hen), if, with
or without reason, one feels hatefulness (chen) towards beings or if one is desirous
of cursing, scolding, vilifying, killing, injuring,
plundering or pillaging,
this is referred to as hatred (chen). If one
waits for the opportune time
or place when one possesses the requisite power whereupon one will inflict injury,
this is referred to as animosity (hen). To employ loving kindness to get rid of
these two phenomena is what is meant by being without hatred (chen) or enmity
(hen), without hostility (ywan) and without cruelty (nao).
Animosity (hen)
is just cruelty (nao). The initial stage of
aversion is animosity (hen). When
animosity (hen) goes on for a long time then it becomes hostility (ywan). The
inflicting of injury through karma of the body or mouth is referred to as cruelty
(nao).
Then again [another explanation has it that] the initial
generation
of the fetter of hatred (chen jye) is what is referred to as
hatred (chen),
while when that hatred (chen) increases and endures and when it is accompanied
by scheming and by a holding on and attaching to it, as long as this has not yet
been resolved in the mind this is what is known as animosity (hen). It is also
referred to as hostility (ywan).
If the mind has already become fixed [in
it] and one has no fear or
anxiety [about acting on it], then this is what
is referred to as cruelty (nao). If one employs the power of the mind of loving
- kindness to get rid of these three matters, this is what is meant by being without
hatred (chen), without animosity (hen), without hostility (ywan) and without cruelty
(nao).
It was on account of [the virtues of] being without hatred
(chen),
without animosity (hen), without hostility (ywan) and without cruelty (nao) that
the Buddha praised the mind of loving - kindness. All beings fear suffering while
being desirous of and attached to pleasure.
Hatred (chen) is the cause and
condition for suffering. Loving -
kindness is the cause and condition for
pleasure. When a being hears that this samadhi of loving - kindness is able to
get rid of suffering and is able to provide pleasure he [may] single - mindedly,
earnestly and vigorously cultivate this samadhi and on account of this may be
without hatred (chen), without animosity (hen), without hostility (ywan) and without
cruelty (nao).
As
for [the mind of loving - kindness] being "vast, great and
immeasurable",
[this] single great mind, when analyzed, possesses [these] three names. "Vast"
refers to a single direction. "Great" refers to being lofty and far
- reaching. "Immeasurable" refers to the direction of the nadir as well
as the [other] nine directions.
Then again, [it may be explained that] the
inferior direction is
described as "vast", that which is in between
is described as "great" and that which is above is "immeasurable".
Yet again, [one may say that] a mind which takes the beings of the four directions
as the [objective] condition may be referred to as "vast", a mind which
takes the beings of the four midpoints as the [objective condition may be referred
to as "great" and a mind which takes the beings of the superior and
inferior directions as the [objective] condition may be referred to as "immeasurable".
Then again [one may say that] the mind which destroys hatred and animosity (chen
hen) may be described as "vast", the mind which destroys hostility (ywan)
may be described as "great", and the mind which destroys cruelty (nao)
may be described as "immeasurable". Then again [one may say] that all
minds characterized by afflictions may be
referred to as petty because they
are carried on by petty people and
because they produce [only] petty matters.
Among these [afflictions],
hatred (chen), animosity (hen), hostility (ywan)
and cruelty (nao) are even pettier yet. That which destroys these pettiest among
the petty is referred to as "vast, great and immeasurable." Why is that?
Because great causes and conditions are always able to destroy petty matters.
As for the mind which is "vast," because it fears [creating]
offenses
and because it fears falling into the hells, it gets rid of the
evil dharmas
in the mind. As for the mind which is "great," because it has faith
in and takes pleasure in the resultant retribution of blessings and merit, it
gets rid of the evil mind. As for the mind which is "immeasurable,"
it gets rid of the evil mind on account of the desire to realize nirvana.
Then again, [one may also say that] because the practitioner is
pure in his
upholding of the prohibitions, this mind is "vast," because dhyana absorption
is perfected, this mind is "great," and because wisdom is brought to
completion, this mind is "immeasurable."
One employs this mind of
loving - kindness to be mindful of those
sages who have realized the Way.
This is referred to as the
"immeasurable" mind. This is because
one employs the immeasurable Dharma(s) to make distinctions among the sages. Because
it is mindful of the honorable and noble points of gods and humans, [this mind]
is referred to as a "great" mind. Because one is mindful of all of the
other inferior and base beings as well as [those abiding in] the three paths of
evil, this [mind] is referred to as a "vast" mind.
When it is directed
towards those beings for which one holds
affection, because the thoughts of
loving - kindness are more vast than when one is mindful [only] of oneself, [this
mind] is referred to as a "vast" mind. When one employs loving - kindness
in being mindful of people who are "in between," this [mind] is referred
to as a "great" mind. When one employs loving - kindness to be mindful
of people towards whom one feels hostility and whom one detests, because its merits
are manifold, [this mind] is referred to as an "immeasurable" mind.
Then again, where it is employed for the sake of a mind which is
narrow, it
is referred to as "vast," where it is employed for the sake of a mind
which is small, it is referred to as "great," and where it is
employed
for the sake of a mind which is of limited capacity, it is
referred to as
"immeasurable." One may make distinctions such as these with regard
to the meanings.
As
for [the words] "well cultivates," this mind is induring.
When
the mind of loving - kindness is [only] first realized it is not
described
as "cultivated." It is not when directed solely towards beings of whom
one is affectionately mindful, not when directed solely towards beings who are
good, not when directed solely towards beings who are beneficial to oneself, and
not when directed solely towards beings of a single region that it is described
as "well cultivated."
When one practices [loving - kindness] for
a long time one
develops a deep affection and a feeling of pleasure which
is correct,
equal and undifferentiating in its extending towards the three
categories of beings: those towards whom one has felt affection, those whom one
has detested and those towards whom one has been neutral. In beholding all of
the beings of the ten directions and the five paths of rebirth one employs a singular
mind of loving - kindness, [regarding them all] as one's father, as one's mother,
as one's brothers, as one's sisters, sons, nephews, [nieces], and friends. One
constantly looks for their good aspects, and wishes to bring about their benefit,
their peace and their security. In this fashion one's mind [of loving - kindness]
universally pervades to all of the beings of the ten directions. [When one employs]
the mind of loving - kindness in this fashion this is to take beings as the [objective]
condition. For the most part it is [the level] practiced among common people or
perhaps among those with more to study who have not yet brought outflows to an
end.
[Loving-kindness Which Takes Dharmas as the {Objective} Condition][209b29]
Those
whose practice takes dharmas as the [objective] condition
include those arhats
who have put an end to outflows, the pratyeka
buddhas and the buddhas. Because
all of these sages have destroyed the
characteristics of a self and have extinguished
the characteristics of
unity and difference, they simply contemplate that
it is from an
[apparent] continuity of causes and conditions that all desires
are
generated. When they take up loving - kindness in their mindfulness of
beings, [they observe] that they are produced from an [apparent]
continuity
on the part of a conjunction of causes and conditions and
[observe that] it
is only five empty aggregates which constitute beings.
In their mindfulness
of the five aggregates they take up loving -
kindness and [so] are mindful
that beings are unaware of this emptiness
of dharmas. Thus [beings] constantly
and single - mindedly seek after
pleasure. The sages have sympathy for them
and so cause them to gain
pleasure according to their aspirations. Because
this [practice is
carried out] for the sake of mundane worldly dharmas it
is referred to as
[practice which takes] dharmas as the [objective] condition.
[Loving-kindness With Nothing Whatsoever as the {Objective} Condition][209c6]
As
for [the loving - kindness] which is takes nothing whatsoever
as the [objective]
condition, this loving - kindness is possessed only by
the buddhas. Why is
that? The mind of the buddha does not abide in
eihther the conditioned or
unconditioned nature. It does not rely upon
or rest in the past, the future
or the present eras and is aware that no
conditions are real [ as their existence]
is a result of the
deceptiveness of inverted views. The [Buddha's] mind has
nothing
whatsoever which it takes as a condition. Because beings are not aware
of this true character of all dharmas and so come and go in the five
paths
[of rebirth], their minds attaching to dharmas and making
distinctions whereby
they either seize upon or avoid [them], the Buddha
employs this wisdom [which
perceives] the true character of all dharmas
to cause beings to realize it
[themselves]. This is what is referred to
as [the loving - kindness which
takes] nothing whatsoever as the
[objective] condition.
[Three Kinds of Loving -kindness Like Three Levels of Giving][209c12]
This
is like providing for a person who is poor. Perhaps one
gives him money and
material things. Perhaps one gives him gold, silver
and precious valuables.
Or perhaps one gives him an actual "as- you-
wish- it" pearl. [The
loving - kindness practice which] takes beings as
the [objective] condition,
[the loving - kindness practice which] takes
dharmas as the [objective] condition
and [the loving - kindness practice
which takes] nothing whatsoever as the
[objective] condition are just
like these. This constitutes a summary discussion
of the meaning of the
mind of loving - kindness.
[The Mind of Compassion][209c14]
The
meaning of the mind of compassion is just like this. With a
mind of sympathy
and pity one universally contemplates the sufferings of
the beings of the
ten directions and then composes this thought, "Beings
are pitiable.
Don't allow them to undergo all of these various kinds of
suffering."
And so in the same way [one takes up] the mind devoid of
hatred (chen), [the
mind] devoid of animosity (hen), [the mind] devoid of
hostility (ywan), and
[the mind] devoid of cruelty (nao) and so proceeds
forth until [one directs
these thoughts] towards [the beings of] the ten
directions in like manner.
Question: [#3/209c17] There are three kinds of beings: There
are those [beings]
such as the gods and a minor fraction of humans who
experience pleasure. There
are those [beings] such as [the inhabitants
of] the three paths of evil and
a minor fraction of humans who experience
suffering. There are those constituting
a minor fraction [of the
inhabitants] of the five paths [of rebirth] who experience
neither
suffering nor pleasure. Why then is it that the practitioner of loving
-
kindness contemplates all beings as experiencing pleasure and the
practitioner
of compassion contemplates all beings as experiencing
suffering?
Reply:
When the practioner desires to study this immeasurable
mind of loving - kindness,
he first formulates an aspiration wherein he
wishes that all beings may be
able to experience all manner of pleasure.
He takes up this image of people
experiencing pleasure, focusses his mind
and then enters dhyana [meditation].
This image gradually increases in
its breadth such that he then perceives
all beings as experiencing
pleasure.
[Loving-kindness Contemplation Like Lighting a Fire][209c24]
This
is analogous to using drilling to ignite a fire. First one
fuels it with tender
hay and dry cow pies. When the intensity of the
blaze grows great it is able
to consume even huge wet logs. The samadhi
of loving - kindness is just like
this. When one first generates the
loving - kindness aspiration it extends
only to one's relatives, one's
clan and one's friends. When the mind of loving
- kindness grows vast
[in its scope], enemies and friends alike are identically
and equally
seen as achieving happiness. This is on account of the consummmation
of
increase and growth in the dhyana absorption of loving - kindness. [The
development of] the mind of compassion, the mind of sympathetic joy and
the
mind of equanimity is just like this.
Question:
[#4/209c28] In [cultivating]the mind of compassion one
takes up the image
of people undergoing suffering and in [cultivating]
the mind of sympathetic
joy one takes up the image of people experiencing
joy. In [cultivating] the
mind of equanimity, what sort of image does
one take up?
Reply: One takes
up the image of people undergoing neither
suffering nor pleasure. On account
of this mind's gradually increasing
and growing more vast the practitioner
perceives absolutely everyone as
undergoing neither suffering nor pleasure.
Question: [#5/210a2] There ought to be blessings and merit
inherent in [the
cultivation of] each of these three kinds of mind. What
benefit does [cultivation
of] this mind of equanimity hold for those
beings beset by neither suffering
nor pleasure?
Reply: The practitioner formulates this thought: "Whenever
any
being leaves behind pleasure he experiences suffering. Whenever he is
undergoing suffering, that [too] is just suffering. Whenever he gains
[the
state of] neither suffering nor pleasure then he is peaceful and
secure. It
is with this [result] that benefit is achieved.
When the practitioner cultivates
the mind of loving - kindness or
the mind of sympathetic joy there may be
times when the mind of desire
and attachment arises* (*see the counteractive
siddhaanta's warnings
about the sometimes pathogenic effects of loving - kindness
practice).
When cultivating the mind of compassion there may be times when
the mind
of worry and distress arises. On account of this desire or worry
the
mind may become disturbed. When one accesses this mind of equanimity one
gets rid of this desire and worry. It is because desire and worry are
gotten
rid of that [this mind] is referred to as the mind of equanimity.
Question:
[#6/210a9] It is obvious that there are distinctions
between the mind of compassion
and the mind of equanimity. [However],
the mind of loving - kindness [aspires]
to cause beings to develop [a
state of] pleasure [while] the mind of sympathetic
joy [aspires] to cause
beings to develop [a state of] joy. What sorts of differences
are there
between pleasure and joy?
Reply: Physical pleasure (shen le)
is referred to as "pleasure"
(le), [whereas] mental pleasure (syin
le) is referred to as "joy" (syi).
Pleasure (le) which corresponds
to the five [sensory] consciousnesses is
referred to as "pleasure"
(le), [whereas] pleasure (le) which corresponds
to the intellectual consciousness
is referred to as "joy" (syi).
Pleasure (le) which arises from
among the five [types of sense] objects
is referred to as "pleasure"
(le), [whereas] pleasure (le) which arises
from among the dharmic objects
[of mind] is referred to as "joy" (syi).
Initially, one seeks [to
bring about] pleasure, wishing to cause
beings to be able to follow up on
that pleasure so that because of it
they are influenced to realize joy. This
is like when a person takes
pity on someone who is impoverished, first providing
precious things.
This corresponds to "pleasure." Afterwards he
teaches the person how to
go into business [for himself], thus enabling him
to gain the pleasures
of the five kinds of desire. This corresponds to "joy."
Then again, [one may explain that] "pleasure" refers to that
pleasure
of the desire realm which one wishes to cause beings to gain,
[whereas] "joy"
refers to that pleasure of the form realm which one
wishes to cause beings
to gain.
Then again, [one may explain that] "pleasure" refers to
those
desire realm pleasures corresponding to the five [sensory]
consciousnesses,
to those pleasures of three consciousnesses
[experienced] in the first dhyana
and to all bliss [experienced] in the
third dhyana, [whereas] "joy"
refers to that pleasure which corresponds
to the intellectual consciousness
in the desire realm up to the first
dhyana and all pleasure experienced in
the second dhyana.
[Pleasure & Joy Compared to Phases of Medicinal Action][210a20-23]
[One
may also explain that] coarse pleasures constitute
"pleasure" whereas
subtle pleasures constitute "joy," that in the realm
of cause it
is referred to as "pleasure" [while] in the realm of effect
it is
referred to as "joy," or that when one first gains pleasure, that
is referred to as "pleasure," whereas when the delighted mind generates
characteristics of pleasure inwardly [while also] outwardly bringing
forth
singing, dancing and leaping about, that is referred to as "joy."
This is analogous to when one first takes medicine. This corresponds to
"pleasure."
[Then}, when the medicine becomes active and permeates the
entire body, that
corresponds to "joy."
Question: [#7/210a23] If this is the case
why are these two
minds not conjoined into a single immeasurable [mind], but
rather are
instead distinguished into two separate dharmas?
Reply: In
the beginning, because the practitioner's mind is not
yet focussed he is not
yet able to develop a deep affection for beings
and so is only [able to aspire
to] bestowing pleasure. When his mind
becomes focussed, because he then possesses
a deep affection for beings
he [aspires to] bestow joy. It is on account of
this that pleasure is
placed first and joy is placed after it.
Question:
[#8/210a27] If that is the case, why then are [the
mind of] loving - kindness
and [the mind of] sympathetic joy not [listed]
in sequential order?
Reply:
When cultivating the mind of loving - kindness one holds
an affection for
beings like for [one's own] child. One wishes to bestow
pleasure [upon them].
Because when one emerges from the samadhi of
loving - kindness one observes
beings undergoing all sorts of sufferings
one develops a mind of deep affection
which feels pity for beings and
which [aspires] to cause them to achieve profound
[levels of] pleasure.
This is analogous to parents who, although normally
feeling affection for
a child, find that if he develops and acute illness
their mind of
affection grows more intense. The bodhisattva is just like this.
When
he accesses the mind of compassion and contemplates the sufferings of
beings a mind of pity arises and he then [aspires to] bestow profound
[levels
of] pleasure. It is for this reason that the mind of compassion
is placed
in between [the mind of loving - kindness and the mind of
sympathetic joy].
Question: (#9/210b4) If one possesses a deep affection for
beings like this,
how then does one cultivate the mind of equanimity?
Reply: The cultivator
contemplates thus: "I must never [retreat
into] equanimity (i.e. "relinquish"*
Both the Sanskrit [upek.saa] and
Chinese [she] preserve this sense of "disregard,"
"ignore," "relinquish")
as regards beings, but should
only establish equanimity with respect to
these [other] three kinds of [immeasurable]
mind." Why? This is to
prevent the deterioration of other dharmas. It
is also because although
one employs the mind of loving - kindness in aspiring
to cause beings to
experience pleasure, still, one is unable to cause them
to experience
pleasure. Although one employs the mind of compassion in aspiring
to
cause beings to transcend suffering, still, one is unable to cause them
to succeed in transcending suffering. Nor when one cultivates the mind
of
sympathetic joy is one able to cause beings to achieve great joy.
These are
only reflective contemplations. They have not yet become
actual circumstances.
If one desires to cause beings to be able to
achieve these as actual circumstances,
one must bring forth the mind to
become a buddha, cultivate the six paaramitaas,
and bring to completion
the dharmas of a buddha [whereby one may] cause beings
to gain real
happiness (le). It is on account of this that one develops equanimity
with respect to these [other] three [immeasurable] minds and accesses the
mind of equanimity.
Then again, [it may be explained that] when practicing
in accord
with loving - kindness, compassion and sympathetic joy it is difficult
to
develop equanimity with respect to beings. [But] because one accesses
this mind of equanimity it becomes easy to transcend.
Question: [#10/210b14]
Even when the bodhisattva cultivates the
six paaramitaas and even when he
has gone so far as to realize
buddhahood, he is still unable to cause all
beings to transcend suffering
and gain happiness (le). Why is this the case?
Because one only speaks
of these three [immeasurable] minds. A mind of reflective
contemplation
arises. [But] there are no actual [corresponding] circumstances.
Reply: When this bodhisattva becomes a buddha, although he is
unable to cause
all beings to achieve happiness , still the bodhisattva
generates the great
vow. From this great vow he gains as retribution the
effect of great blessings
and merit. Becauses he gains great retribution
he is able to greatly benefit
common people.
When the Hearers cultivate these four immeasurable minds they
do
so for the sake of self discipline and self benefit. In that case too
there is only an empty mindfulness of beings. When the bodhisattva
cultivates
this mind of loving - kindness, it is out of a desire to cause
beings to transcend
suffering and gain happiness (le). From the causes
and conditions of this
mind of loving kindness he not only creates
blessings and merit for himself.
He also instructs others in the
creation of blessings and merit. When one
receives the resultant
retribution perhaps one becomes a wheel - turning sage
king. Or perhaps
the bodhisattva leaves behind the home life cultivates dhyana,
leads
forth and guides beings, instructing them and influencing them to
cultivate dhyana [so that they] succeed in being born into pure realms
where
they experience immeasurable mental happiness (syin le). If when
one becomes
a buddha one makes offerings to immeasurable asemkyayas of
beings and then
enters into the nirvana without residue, when one
compares this with empty
mental altruistic aspirations, this is a great
benefit. And it extends on
to the point of the shariira and remaining
Dharma being of great benefit.
Moreover, if one single buddha completely brought to delivrance
all beings,
other buddhas would then have no one further to bring to
deliverance. In this
case then there would be no buddhas of the future
and so this would consittute
the cutting off of the lineage of the
buddhas. There are faults such as these.
Forthis reasons one single
buddha does not bring all beings to deliverance.
Moreover, this nature of beinghood exists on account of delusion
(chr). It
is not actually a fixed dharma. Even if all of the buddhas of
the three periods
of time and ten directions sought to find some reality
in beinghood, still,
it could not be found. How then could there be a
complete bringing to deliverance
of all of them.
Question: [#11/210c3] If it is the case that they are empty
and
so cannot all be brought to deliverance, then even in the case of a
lesser number of them they will all still be entirely empty. How then
could
one cross over even a lesser number [of beings]?
Reply: I said that because
even if all of the buddhas of the ten
directions and three periods of time
sought [to discover the reality in]
all beings, they would be unsuccessful
and so therefore there are no
[beings] whatsoever who are brought to deliverance.
You had posed the
difficulty in which you had asked why they are not all brought
to
deliverance. This amounted to your having fallen into defeat. You were
unable to extricate yourself from that situation of defeat, but then
posed
[another] difficulty in which you asked, "Among those nonexistent
beings
how could one cross over even a few of them?" This amounts to
having
fallen into a double defeat.
Moreover, if looked at from the standpoint of
the true character
of all dharmas and the supreme meaning then there are not
only no beings,
but there is no "bringing to deliverance" either.
It is solely based on
Worldly mundane dharmas that one speaks of there being
a bringing to
deliverance. You are seeking for the supreme meaning in the
sphere of
worldly and mundane. This is an impossible endeavor. This is analogous
to the impossibility of suceeding in finding precious jewels among tiles
and
stones.
Moreover, all of the merit which accrues to the buddhas from the
time of first bringing forth the mind [intent on bodhi] to the time when
their
Dharma has come to an end, all of it , because it has a beginning
and an end,
exists within the sphere of created dharmas which are finite
and measurable.
And so the number of beings crossed over ought to be
measurable. It should
not be the case that one employs a measurable
dharma in the sphere of causes,
conditions, effects and retributions to
entirely bring to deliverance an immeasurable
number of beings.
[The Falling Arrow Analogy]
This
is analogous to [the circumstance of] a great warrior.
Although the power
of his bow is great, once the arrow has flown far, it
is [still] bound to
fall [to the ground].
[The Kalpa-ending Fire Analogy]
It
is also analogous to the great conflagration at the end of the
kalpa which
incinerates the trichiliocosm and which possesses brightness
which is immeasurable
in its illumination. Although it goes on for a
long time, still, it is bound
to finally be extinguished. The
bodhisattva's realization of buddhahood is
just like this. From the time
he first brings forth the intention, he grasps
the bow of vigor, uses the
arrow of wisdom [which plunges] deep into the Buddha
Dharma [and so]
greatly accomplishes the work of the buddhas. But still, this
too is
bound to finally be extinguished. When the bodhisattva realizes the
knowledge of all modes his body puts forth light which illuminates an
immeasurable
number of worlds. Every single ray of light transforms into
an immeasurable
[number of] bodies. They bring to deliverance an
immeasurable number of beings
throughout the ten directions. After the
nirvana, the eighty - four thousand
fold accumulation of dharmas and the
shariira [continue to] transform and
bring beings to deliverance.
[However], like the illumination from the fire
at the end of the kalpa,
though it goes on for a long time, still, it is finally
extinguished.
Question: [#12/210c22] You yourself stated that the rays of
light transform into an immeasurable number of bodies which bring to
deliverance
an immeasurable number of beings throughout the ten
directions. Why then do
you now say that because the causes and
conditions are measurable, those who
are brought to deliverance ought
also to be measurable in number.
Reply:
There are two types of "immeasurability." The first
refers to actual
immeasurability. It is such that the sages cannot even
measure it. For example,
empty space, nirvana, and the nature of beings
are all such that one cannot
measure them. In the case of the second
[type of immeasurability] there do
exist methods whereby they can be
measured, however, those of lesser power
are unable to measure them. For
example, the weight of Mount Sumeru and the
number of drops in the great
ocean. The buddhas and bodhisattvas are able
to know them. But they are
such that the gods and worldlings cannot know them.
A buddha's bringing
to deliverance of beings is also like this. The buddhas
are able to
know. But it is not a thing such as the likes of you might be
able to
reach up to it. And so therefore we say, "immeasurable."
Then again, because dharmas are the product of the coming
together of causes
and conditions they are devoid of an inherent nature.
Because they are devoid
of an inherent nature, they are eternally empty.
It is impossible to get
at any being in the sphere of eternal emptiness.
This is as declared by the
Buddha:
When
I sat in the place of enlightenment (bodhima.n.da)
It was such as wisdom could
not realize.
[As] with an empty fist tricking little children,
It was
done to bring all to deliverance.
The
true character of all dharmas
Is just [identical to] the characteristic of
beinghood.
If one seizes upon the characteristic of being hood,
Then one
strays far from the Way of reality.
If
one constantly bears in mind the characteristic of eternal
emptiness,
This person contradicts the practice of the Way.
[Though] among the dharmas
which are neither produced nor
destroyed,
[He] nonetheless makes discriminations
among characteristics.
If
one makes discriminations or engages in reflective
intellection,
This
then is the net of Mara.
To be unmoving, nondependent and have nothing in
which one rests:
This then is the imprint of Dharma.
Question:
[#13/211a] If it is the case that [concern with]
"pleasure" (le)
has a two - fold division [under the] mind of loving -
kindness and [under
the] mind of sympathetic joy, why is not the
contemplation of suffering on
the part of the mind of compassion not
[also] divided into two?
Reply:
Because pleasure is that which all beings love and and
esteem as important
it is divided into two. Because this suffering is
disliked and not born in
mind it is not divided into two.
Moreover, when one experiences pleasure,
the mind is pliant.
When one suffers, the mind is rigid. Take for example
Viitashoka, the
younger brother of King Ashoka who becaume the king of Jambudviipa
for
seven days during which he was able to freely indulge in all of the most
marvelous experiences of the five desires. After seven days had passed,
King
Ashoka asked him, "Did the ruler of Jambudviipa experience
flourishing
pleasure and delight or not?"
He replied, "I did not see it, I did
not hear it and I was not
aware of it. Why? Because every day the ca.n.daala
rang a bell and sang
forth in a loud voice, 'Of the seven days, yeah many
days have already
gone by. After the seven days have past you will die.' When
I heard
this voice, even though I was the King of Jambudviipa [and in possession
of] the most marvelous [experiences of the] five desires, because the
suffering
of distress was so profound, I neither heard nor saw."
From this we can
know that the power of suffering is greater and
the power of pleasure is weak.
[Even] if a person experiences pleasure
which permeates his entire body, if
he experiences one needle prick in
one place [on his body], all of the manifold
pleasures are lost and he
experience only the pain of the puncture. Because
the power of pleasure
is weak the two - fold division [is employed] making
it more potent.
Because the power of suffering is greater [treating it in
a single place
is adequate for clarifications purposes.
Question:
[#14/211a24] What sorts of resultant retributions are
gained from the practice
of the four immeasurable minds?
Reply: The Buddha stated that if one enters
this samadhi of
loving - kindness, one gains five types of merit in the present:
One can
enter fire and not be burned, be poisoned and yet not die, be attached
by
the blades of the army and not be injured, be immune in the end from
violent death, and be guarded by good spirits. On account of benefitting
an
immeasurable number of beings one gains these immeasurable blessings
and qualities.
On account of employing this outflow - level
immeasurable mind while taking
beings as the [objective] condition, one
is born into a pure place, the so-called
form realm.
Question: [#15/211a29] Why did the Buddha state that it is the
retribution for loving - kindness to be reborn in the Brahma heaven?
Reply:
This is because the Brahma heaven is revered and prized
by beings and because
everyone has heard of it and everyone knows of it.
The Buddha resided in
the country of India. In India, the Brahmans are
always numerous. According
to the dharma of the Brahmans, all blessings
and merit are entirely dedicated
to the aspiration to be born in the
Brahma heaven. If beings hear that cultivating
loving - kindness results
in being reborn in the Brahma heaven, then they
will have faith in and
cultivate the dharma of loving - kindness. It is for
this reason that it
is said that cultivating loving - kindness results in
being born in the
Brahma heaven.
Then again, those heavens in which sexual
desire is cut off are
all referred to as "brahman." Whe one speaks
of "brahman" it subsumes
the entire form realm. It is for this reason
that the dharma of cutting
of sexual desire is referred to as "brahman
conduct" while transcending
desire is also referred to as "brahman."
If one speaks of "brahman" this
subsumes then the four dhyanas and
the four formless absorptions.
Then again, because initial and discursive
though are difficult
to extinguish, he did not mention the names of higher
grounds. This is
analogous to the case of the five precepts where in speaking
of the
regulations regarding verbal conduct one speaks only of one type, "false
speech," while actually subsuming therein three [other] matters*
(*abusive
speech, duplicitous speech, and frivolous speech).
Question: [#16/211b10]
[The practice of] loving - kindness is
possessed of five meritorious qualities.
Why is there no discussion of
meritorious qualities with respect to compassion,
sympathetic joy and
equanimity?
Reply: It is just as with the above analogy
wherein one matter
subsumes three others. If one speaks of loving - kindness
one has
already thereby spoken of compassion, sympathetic joy and equanimity.
Moreover, loving - kindness is truly immeasurable. Loving - kindness is
like a king whereas the other three follow along like [the king's]
subjects.
How is this so? One first employs the mind of loving -
kindness and so aspires
to cause beings to gain pleasure (le). Because
one observes that there are
those who do not succeed in gaining pleasure
one develops the mind of compassion.
Because one wishes to cause beings
to transcend suffering so that their minds
gain Dharma bliss one develops
the mind of sympathetic joy. Because with respect
to these three matters
one [wishes to be] without aversion, without affection,
without desire
and without worry one develops the mind of equanimity.
Then again, [one may explain that] it is because [the practice
of] loving
- kindness involves taking that which is pleasurable and
bestowing it on beings
[that it is singled out as possessing meritorious
qualities].
The Item
Added Agama does speak of the mind of compassion being
possessed of five meritorious
qualities. Its meritorious qualities are
spoken of in many places in the Mahayana
scriptures. For instance, in
The Brilliant Net Bodhisattva Sutra it states,
"The bodhisattva dwells
among beings and carries on the practice of thirty-two
kinds of
compassion. [This practice] gradually increases, becomes vast and
transforms into the great compassion. The great compassion is the root
of
the meritorious qualities of all buddhas and bodhisattvas. It is the
mother
of the Prajnaapaaramitaa+and+the+grandmother+of+the+buddhas.++It
is+on+account+of+the+mind+of+great+compassion+that+the+bodhisattva
realizes+the+Prajnaapaaramitaa and it is on account of gaining the
Praj~naapaaramitaa
that he realizes buddhahood." In all manner of cases
such as these praises
are proclaimed for the great compassion. In other
places the mind of sympathetic
joy and the mind of equanimity are also
praised. Because the two matters of
loving - kindness and compassion are
universal and great the Buddha praised
their meritorious qualities. This
is because the meritorious qualities of
loving - kindness are rare and
because it is on account of compassion that
one perfects the great karma.
Question: (#17/211b26) In discussing the meritorious
qualities
of the four immeasurables, the Buddha stated, "If one cultivates
assiduously and cultivates well the mind of loving - kindness, the
blessings
[accruing therefrom] culminate in the heaven of universal
purity. If one cultivates
assiduously and cultivates well the mind of
compassion, the blessings [accruing
therefrom] culminate in the station
of empty space. If one cultivates assiduously
and cultivates well the
mind of sympathetic joy, the blessings [accruing therefrom]
culminate in
the station of consciousness. If one cultivates assiduously and
cultivates well the mind of equanimity, the blessings [accruing
therefrom]
culminate in the station of nothing whatsoever." Why then is
it said
that the resultant retribution of loving - kindness corresponds
to birth in
the brahma heaven?
Reply: The Dharma of the Buddhas is inconceivable and ineffable.
It is explained like this to accord with what is appropriate for bringing
[particular] beings to deliverance. Furthermore, it is because when one
arises
from the loving - kindness based meditative absorption it is easy
to return
towards the third dhyana. [It is because] when one arises from
the compassion
- based meditative absorption one tends towards the
station of empty space.
[It is because] when one arises from the
sympathetic joy based meditative
absorption one enters the station of
consciousness. [And it is because] when
one arises from the equanimity
based meditative absorption, it is easy to
enter the station of nothing
whatsoever.
Then again [it may be explained
that when one cultivates] the
mind of loving kindness, one aspires to cause
beings to gain pleasure
(le). The resultant retribution [from such cultivation]
ought naturally
to be that one experiences pleasure. It is because the [heaven
of]
universal purity is the most pleasurable place in the [entire] triple
world that it was stated, "the blessings culminate in [the heaven of]
universal purity.
[When one cultivates] the mind of compassion one contemplates
the
suffering of old age, sickness, and cruel injury experienced by beings.
A mind of pity arises on the part of the practioner [and he thinks], "How
can I cause them to succeed in transcending suffering? If one acts for
the
sake of getting rid of inner suffering, then the external suffering
will come
yet again. If one acts for the sake of getting rid of external
suffering,
then the internal suffering will come yet again." The
practitioner ponders,
"If one possesses a body it is definite that one
will experience suffering.
It is only in the absence of a body that one
will then succeed in being without
suffering." [The station of] empty
space is capable of breaking [the
constraints of] form. Therefore [it
was stated that] the blessings [of cultivating
compassion] culminate in
the station of empty space.
[When one cultivates]
the mind of sympathetic joy one aspires to
provide beings pleasure on the
level of the mind and consciousness. As
for pleasure on the level of the mind
and consciousness, [it corresponds
to] the mind succeeding in leaving the
body just a a bird escapes from a
cage. Although at the station of empty space
the mind does succeed in
escaping from the body, the mind is still tied to
abiding in empty space.
The station of consciousness is immeasurable. The
mind and consciousness
exist in all dharmas [and so] the consciousness gains
unlimited
independence. It is for this reason that [it was stated that] the
blessings of [cultivating] sympathetic joy culminate in station of
consciousness.
As for the mind of equanimity, one develops equanimity with
respect to the
suffering and pleasure among beings. It is on account of
developing equanimity
with respect to suffering and pleasure that one
realizes the dharma of true
equanimity, the so-called station of nothing
whatsoever. It is for this reason
that [it was stated that] the
blessings of [cultivating] the mind of equanimity
culminate in the
station of nothing whatsoever.
Only the sages [are capable
of] realizing the four immeasurables
in this fashion [described above]. It
is not the case that common people
[are capable of this].
Additionally,
the Buddha was aware that the disciples of future
generations, on account
of their dull faculties, would make
discriminations and become attached to
dharmas and [on account of this]
they would engage in erroneous explanations
of the characteristics of the
four immeasurables, [claiming that] these four
immeasurable minds are
only [in effect on the level of] those with outflows
because they take
beings as the [objective] condition, [claiming that] because
they can
only take the desire realm as the [objective] condition they are
nonexistent in the form realm. Why? Because in the form realm one does
not
take the desire realm as [an objective] condition.
In order to cut off erroneous
views on the part of people such as
these the explained that the four immeasurable
minds [are even in effect]
in the formless realm. Because in the Buddha's
implementation of the
four immeasurable minds, he universally takes all beings
of the ten
directions as [objective] conditions, it ought to be the case that
he
also takes [beings abiding] in the formless realm as [objective]
conditions.
This is as in The Questions of Inexhaustible Intellect
Bodhisattva wherein
it states, "Loving - kindness is of three kinds: That
which takes beings
as the [objective] condition, that which takes dharmas
as the [objective]
condition, and that which takes nothing whatsoever as
the [objective] condition."
[In this regard], the author of this commentary declares, "Where
beings
are taken as the [objective] condition, that is [on the level of]
outflows.
Where nothing whatsoever is taken as the [objective]
condition, that is [on
the level of] no outflows. Where dharmas are
taken as the [objective] condition,
that is sometimes [on the level of]
outflows and sometimes [on the level of]
no outflows."
And so all kinds [of explanations] such as these [offered
above
collectively] constitute a summary explanation of the four immeasurable
minds.