of mind" refers to the initial accomplishment of using a particular method of cultivation, where one arrives at a state of mind that is calm and quiet. In this state the spirit and thought are unified, focused on one point without any mixed-up thoughts arising and going off on tangents. Gradually a state of biological bliss is induced that is a basic instinct of life itself and not the same as an ordinary feeling of pleasure, and an incomparable psychological joyfulness is attained that is not the same as an ordinary emotional feeling of delight. In the course of proceeding from the first steps of meditation practice to arriving at this stage, one has already passed through what is commonly referred to as the process of opening up the channels of ch'i in the body; only then can one arrive at the state of mental calmness and unity.
In the second meditation, one experiences a great joy and bliss from having achieved detachment from life. With progressive cultivation from this point onward, the calm and quiet of the mind become even more solid, and the states of joy and bliss become even more stable. There is the feeling of being liberated from the pain and affliction caused by mental and physical pressure.
The third meditation is characterized by detachment from joy and the experience of bliss. Due to the maturation and stabilization of the experience of the psychological joyfulness previously induced, it becomes a habit that is different from the ordinary, and only the state of bliss remains.
The fourth meditation is characterized by relinquishment, mindfulness, and purity. In the three preceding stages of meditation concentration, the functions of feeling and consciousness still remain. Having arrived at the fourth state, one relinquishes feeling and arrives at a state of incomparable quietude, which is finally the ultimate end.
In addition to these four kinds of meditation state, there are also four states of concentration. Concentration in a state of infinite form refers to attainment of mental and physical calm and quiet in the midst of infinite vistas of light. Concentration in a state of infinite space refers to attaining calm and quiet in a boundless infinity of open awareness. Concentration in a state of infinite consciousness refers to attaining calm and quiet in a spiritual state never before experienced. Concentration in a state of neither thought nor thoughtlessness refers to attaining calm and quiet in a state transcending ordinary sensation and perception. The expression "not thought" means that it is not a state of conscious thought; the expression "not thoughtlessness" means that it is not entirely void of a sense of knowledge through spiritual feeling.
The final type of concentration is extinction, the state of arhats, which is a realm transcending ordinary verbal expression. If we were compelled to give a metaphorical explanation, we might say it is equivalent to a state in which the celestial and the human are merged, united with boundless, formless space. Therefore, the arhats, who have achieved the highest attainment of the Hinayana, know beforehand when their earthly life is over. When ready to pass away they manifest wonders, "reduce their bodies to ashes and extinguish their knowledge," saying of themselves, "My life is over, my pure conduct is established, my task is done, and I will not experience any further becoming," and then calmly pass away into extinction.
This simple introduction provides a general glimpse into what Hinayana Buddhism is like. First, by way of study and reflection directed toward theoretical understanding, its application starts with the practice of behavioral discipline according to absolute virtues, and arrives at seeking realization of meditation concentration and attainment of liberation. Its final goal recognizes the possibility of escaping from the sphere of birth and death in this world, and permanently abiding in a spiritual state of absolute quiescence and purity.
In reality, is this spiritual state of purity and quiescence the ultimate attainment of the life of the universe? Is it really possible thereby to be liberated from the cycle of birth and death? From the point of view of Mahayana Buddhism, these are very serious problems.
At the same time, the states of dhyana, as Shakyamuni also said, are a kind of common phenomenon; that is, they are not the monopoly of Buddhism. As long as they deeply understand the principles and diligently cultivate realization, ordinary worldly people and those of other religions and philosophies can all attain similar states of concentration, but none of them are the ultimate complete teaching. They are concerned only with detachment from the world, seeking their own comfort, to resolve the function of discrete portions of the flow of life. They suppose themselves already to have been liberated from birth and death and to be dwelling in the state of extinction and purity, but they have just fallen into a state of partial emptiness, on a par with self-centered hermits, escapists who flee the world. They are practitioners of a kind of thoroughly individualistic freedom. Later the Chinese Zen school called them "board bearers" or "those who only understand themselves." The expression "board bearer" refers to someone who walks along carrying a board across his shoulder and is able to see only on one side.
CHAPTER 5
Mahayana Thought
Chinese Buddhism has always included and practiced both Mahayana and Hinayana together, and integrated the exoteric and esoteric teachings harmoniously. Even if it views the Hinayana from the Mahayana point of view as not being the ultimate Buddha Dharma at all, nevertheless learning the Mahayana still requires the three Hinayana studies of discipline, meditation, and insight as a foundation. Not only that; if we speak in terms of vehicles or ways, Chinese Buddhism has stages equivalent to five vehicles.
The first is the human vehicle. The study of Buddhism first must begin with being human. Everything that demands careful attention in terms of human social virtues must be accomplished to arrive at doing good and getting rid of evil, thus to abide in the state of perfect goodness. By way of sublimation through the human vehicle, it is then possible to arrive at the more advanced practice of the second vehicle, which is the celestial vehicle; the celestial human is born from perfect goodness in being human.
Third is the sravaka vehicle of the Hinayana, which consists of Hinayana practitioners who detach from the world and learn to cultivate practical application of the four truths of suffering, accumulation, extinction, and the path. Beyond this is the fourth vehicle, that of pratyeka-buddhas. These are Hinayana practitioners who observe the conglomeration and dissolution of the conditions of the world. When they can observe through meditation accomplishment the arising of conditions and the perishing of conditions, in accord with the principle of the twelve causal conditions, they can abandon the world to stand alone transcendentally beyond things.
The fifth vehicle is finally the path of the bodhisattvas of the Mahayana. "Bodhisattva" is a Sanskrit word composed of the roots bodhi (enlightenment) and sattva (sentient being). It includes the meanings of self-help and helping others, as well as the meanings of self-enlightenment, enlightenment of others, and complete fulfillment of awareness and action proper to the fruit of Buddhahood. When the term is expressed through direct Chinese translation of the meaning, "bodhisattva" is rendered as "enlightened being," or "great being," or "awakened being." In modern terms, a bodhisattva is a sympathetic illuminate possessed of a kindness and compassion devoted to saving the world. Later Chinese literature contains the expression, "nonmundanity is the skeleton of immortality; sympathy is the heart of Buddhahood." This is really an appropriate picture, beautifully expressed.
The Mahayana bodhisattva path also has three kinds of courses. The first course is to initially seek one's own benefit, such as beginning with Hinayana transmun-dane practice, before setting out to save others. In this course, only after one's own salvation is complete does one devote oneself fully to helping others. The second course is first seeking to help others before seeking to liberate oneself. The third is to pursue the course of trying to simultaneously help oneself and others as well.
In sum, the conduct of the Mahayana involves being physically in the world while mentally beyond the world; it is founded on helping society and saving sentient beings, and can be regarded as
