Characteristics and Cultivation Process of Śruta-prajñā

Abhidharmakośa Commentary Volume Twenty-Three, Authored by Fazang of the Tang Dynasty

Original Text: The mixed-contemplation of dharmas within mindfulness (dharmasmṛtyupasthāna) is generally of four kinds, distinguished by the objects being the two, three, four, or five aggregates. Only the contemplation encompassing all five aggregates is what is cultivated here. Within this, one cultivates the four aspects, contemplating all bodily sensations, feelings, mind, and dharmas in general as impermanent, suffering, empty, and non-self. However, while cultivating this mindfulness, there are other wholesome roots that serve as expedient means. These should be cultivated sequentially to bring them to manifestation. This means that upon the ripening of their cultivation, the mixed-contemplation of dharmas within mindfulness is achieved.

Explanation: When cultivating the mindfulness of dharmas (dharmasmṛtyupasthāna) within the four establishments of mindfulness, one must also intermittently contemplate the mindfulness of the body, the mindfulness of feelings, and the mindfulness of the mind. It is not solely focused on the mindfulness of dharmas but is intermingled with contemplation of the other three. This is because the four spheres corresponding to the cultivation of the mindfulness of dharmas—namely, feeling, perception, formations, and consciousness—are each distinct. Therefore, one must comprehensively contemplate all five aggregates (form, feeling, perception, formations, consciousness) to cultivate the mindfulness of dharmas. Within this contemplation, the practitioner should cultivate four aspects: suffering, emptiness, impermanence, and non-self, observing the body, feelings, mind, and dharmas in general as characterized by suffering, emptiness, impermanence, and non-self. Furthermore, while cultivating the mindfulness of dharmas, there are other wholesome roots—such as heat (uṣmagata), summit (mūrdhan), forbearance (kṣānti), and supreme worldly dharma (laukikāgradharma)—that serve as expedient means to verify the results of the practice. The practitioner should cultivate these sequentially to bring each of the four wholesome roots to manifestation. When these four wholesome roots manifest, it indicates that the practitioner has become highly proficient in cultivating the mixed-contemplation of dharmas within mindfulness.

Original Text: When about to cultivate this mindfulness, one should first comprehensively contemplate the aspect of non-self. Next, observe arising and cessation. Then, contemplate dependent arising. Because the practitioner first observes that all conditioned phenomena (saṃskāra) arise and cease due to causes, it facilitates entry into the contemplation of the relationship between cause and effect. Some prefer to first contemplate dependent arising, subsequently giving rise to the contemplation focused on the three meanings (aggregates, sense bases, elements). Without interruption, one then cultivates the seven skillful stations.

Explanation: When the practitioner is about to cultivate this mindfulness of dharmas, they should first comprehensively contemplate the aspect of non-self with respect to the five aggregates. Next, they should sequentially observe the arising and cessation of the five aggregates—this is contemplating the aspect of impermanence. Then, they should contemplate the dependent arising of the five aggregates—this is contemplating the aspect of emptiness. This is because the practitioner first observes that the conditioned phenomena of body, feelings, mind, and dharmas arise and cease in dependence on causes and conditions. This makes it easier to contemplate non-self and impermanence from the perspective of the causal relationship, facilitating entry into the truth of the Four Noble Truths. Some practitioners prefer to first observe the dependent arising of the five aggregates, subsequently giving rise to contemplation focused on the meanings of the three dharmas (aggregates, sense bases, elements). This method of contemplation involves uninterruptedly cultivating the seven skillful stations, which means observing each of the five aggregates (form, feeling, perception, formations, consciousness) individually with respect to suffering, origin, cessation, path, gratification, danger, and escape.

Original Text: Having attained skillfulness in the seven skillful stations, one can then establish the truths of cause and effect regarding all previously observed objects and contemplate them sequentially. Having thus skillfully cultivated wisdom and concentration, one can then establish the conforming insight into the truths. This means distinguishing the sufferings, etc., of the desire realm and the form realm separately. Regarding these eight [truths—the Four Noble Truths for each realm], contemplate them sequentially, cultivating the sixteen aspects not previously cultivated. Through the wisdom arising from hearing, one initially gives rise to these sixteen aspects of contemplation regarding the eight truths. It is like seeing various forms through thin silk. At this point, it is called the perfection of the wisdom arising from hearing.

Explanation: Due to having attained skillfulness while cultivating the seven skillful stations, one becomes able to establish the truths of cause and effect regarding all previously contemplated objects—that is, to clearly understand the suffering, origin, cessation, and path concerning the five aggregates—and to contemplate the seven skillful stations of the five aggregates sequentially. Having thus skillfully cultivated the wisdom of contemplation and concentration, one can then give rise to the conforming insight wisdom aligned with the Four Noble Truths. The conforming insight wisdom is the wisdom that accords with the truths of suffering, origin, cessation, and path specific to the desire realm and the form and formless realms respectively. Although direct perception wisdom (pratyakṣa-jñāna) has not yet arisen at this stage, the wholesome root of heat (uṣmagata) can arise, meaning one does not contradict the Four Noble Truths.

Thus, regarding the eight principles of the four establishments of mindfulness and the Four Noble Truths, one contemplates them sequentially, cultivating the sixteen aspects not previously attained. Through the wisdom gained from hearing the Dharma, the practitioner initially gives rise to this contemplation of the sixteen aspects regarding these eight truths. At this stage, the wisdom is like seeing all forms through a thin layer of silk cloth; it is at this point that the wisdom arising from hearing is perfected.

When the wisdom arising from hearing is perfected, contemplating the four establishments of mindfulness and the five aggregates is like seeing forms through a thin layer of silk: one can perceive the outline of forms, but it is still unclear, hazy, and indistinct. Before the wisdom arising from hearing appears, seeing all dharmas is even more obscure and unclear, with heavy ignorance. When one cultivates to the stage of wisdom arising from hearing, the ignorance thins somewhat. When one cultivates to the wisdom arising from reflection (cintāmayī prajñā) and the wisdom arising from cultivation (bhāvanāmayī prajñā), the ignorance becomes even thinner. Finally, when the wisdom of realization (adhigama-prajñā) arises, a portion of ignorance is eradicated, and the three fetters (saṃyojana) are severed.

Comparing the characteristics of the wisdom arising from hearing and the cultivation process described in the above treatise, examine to what degree your own wisdom arising from hearing has been cultivated and whether it has been perfected. Even if it has been perfected, this is only the stage of wisdom arising from hearing; it is still very far from the wisdom of realization. If, after cultivating for several years, one has not even perfected the wisdom arising from hearing, one should examine where the deficiency lies, how to bridge the gap, what measures to take, and diligently spur oneself on with renewed vigor in the practice of the path.

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