Great Cessation-and-Contemplation Volume I

An Outline of the

Ten Chapters

1. The Structure in

Ten Chapters

At this time I shall begin the exposition of these chapters. There are ten major sections:

I. Synopsis

II. Explanation of Terms

III. Features of the Essence

IV. Encompassing All Dharmas

V. Incomplete and Perfect Cessation-and-Contemplation VI. Clarification of Twenty-five Preparatory Means VII. Contemplation Proper [through section 7] VIII. Results and Recompense [unfinished] IX. Instilling the Teachings [unfinished] X. Returning to the Purport [unfinished] Ten, as a number, is neither too many nor too few. The beginning conveys (the intent) to express the ultimate end, and at the end it returns to this gist and comes to a culmination. It begins well and leads to a (good) ending, with everything (necessary) included within the ten chapters. As for the birth and arising (of this text), I will merely outline the sequence of the ten chapters [and their relationship]. Ultimate reality (has the quality of) quiescence and extinction [of all passions]. There is neither birth nor that which is born, neither arising nor that which arises; yet (conventionally) there are causes and conditions, and thus the ten chapters all are born and arise. In other words, the earlier chapters "give birth" [to the later ones], and the later ones arise [based on the earlier ones]. (Terms such as) "conditioned origination" and "proceeding sequentially" can be applied likewise. 23

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2. The Sequence of the Ten

Chapters and Its Rationale

[1.] As you have been shrouded in fatuous delusion for immeasurable eons and have not realized the indivisibility of unclear ignorance and clear awakening, we will now reveal and awaken you [to the truth of the Buddha Dharma]; therefore [the first chapter] is called "Synopsis" (of the great meaning).

[2.] [As for the explanation of the terms "cessation-and-contemplation,"] when you realize the indivisibility of unclear ignorance and clear awakening, you are no longer (caught) in the flowing current (of samsara, the cycle of birth and death); this is called "cessation." [The truth, and your realization of it, is] translucent and pure; this is called "contemplation." [3.] When you hear [the explanation of the meaning of] the terms (cessation and contemplation), you realize their essence. [4.] The essence (of cessation-and-contemplation) encompasses all phenomena.

[5.] This encompassing includes both the incomplete (one-sided) and perfect [practice of cessation-and-contemplation].

[6.] By understanding the difference between the incomplete and perfect (cessation-and-contemplation), you arouse [an aspiration for awakening and prepare] the means (to realize it).

[7.] When these preparations have been established, contemplation proper can be accomplished.

[8.] When you accomplish contemplation proper, you acquire the sublime results and recompense (of buddhahood).

[9.] Based on your own acquisition of the Dharma, you can generate teachings and teach others.

[10.] (Finally,) both yourself and others find peace, and together return to perpetual quiescence.

It is only because we have not attained an awareness that things neither are born nor arise that this (Mohezhiguan) was born and given rise to [that is, to clarify the way to realize this truth]. When you comprehend that things have neither (substantial) birth nor arising, then the activities of the mind become quiescent and [all passions become] extinct, the way of language and discourse is severed, and there is serene purity and quiescence. 24

An Outline of theTen Chapters

These distinctions [regarding the ten chapters are made because] the meritorious qualities of the ten chapters are like those of having a precious jewel in your wallet; if you do not reach in, (pull it out,) and show it to people, no one will be able to see it [and experience its wonders]. Of these ten chapters, then, which are concerned with the real, which with the mundane, and which with neither the real nor the mundane? Which are concerned with the preaching of the Noble One, which with the silence of the Noble One, and which with neither preaching nor silence? Which are concerned with concentration [samādhi or cessation], which with wisdom [prajñā-wisdom or contemplation], and which with neither concentration nor wisdom?

Which are concerned with eyes, which with legs, and which with neither eyes nor legs?

Which are concerned with causes, which with results, and which with neither causes nor results?

Which are concerned with yourself, which with others, and which with neither yourself nor others?

Which are concerned with shared qualities, which with unique qualities, and which with neither shared nor unique qualities? Which are concerned with summary, which with specific detail, and which with matters that are neither summary nor details? Which are concerned with the extensive (explanation), which with the abbreviated, and which with neither the extensive nor the abbreviated? Which are concerned with the horizontal, which with the vertical, and which with neither the horizontal nor vertical?

In this way many various questions may be put forth freely. The first eight chapters are concerned with the real as indivisible from the mundane. The one chapter on "Results and Recompense," [that is, Chapter VIII,] is concerned with the mundane as integrated with (or indivisible from) the real. The chapter on "Returning to the Purport" is concerned with "neither real nor mundane."

[Chapter VII on] "Contemplation Proper" is concerned with the silence of the Noble One, and the other eight chapters [except for Chapter X] are concerned with the preaching of the Noble One. (Chapter X on) "Returning to the Purport" is concerned with "neither preaching nor silence." 25

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One part of (Chapter VII on) "Contemplation Proper" is concerned with concentrated meditation; the other part (of Chapter VII) and the other eight chapters [except for Chapter X] are concerned with wisdom. (Chapter X on) "Returning to the Purport" is concerned with "neither concentration nor wisdom."

[Chapter I.] "Synopsis," up through (Chapter VII on) "Contemplation Proper" are concerned with causes, and (Chapter VIII on) "Results and Recompense" is concerned with results. (Chapter X on) "Returning to the Purport" is concerned with "neither causes nor results." The first eight chapters are concerned with your own practice, and (Chapter IX on) "Instilling the Teachings" is concerned with teaching and transforming others. (Chapter X on) "Returning to the Purport" is concerned with "neither for yourself nor others."

"Synopsis" (Chapter I) through "Instilling the Teachings" (Chapter IX) are concerned with the eyes, [that is, seeing the truth], and (Chapter VI on) "Clarification of Means" through (Chapter VIII on) "Results and Recompense" are concerned with the legs, [that is, undertaking the practice]. (Chapter X on) "Returning to the Purport" is concerned with "neither eyes nor legs." "Synopsis" through "Contemplation Proper" (Chapters I-VII) are concerned with shared qualities, and (Chapters VIII and IX on) "Results and Recompense" and "Instilling the Teachings" are concerned with unique (qualities of a buddha). (Chapter X on) "Returning to the Purport" is concerned with "neither shared nor unique qualities." (Chapter I.) "Synopsis" alone is concerned with summary, and the (following) eight chapters are concerned with detail. (Chapter X on) "Returning to the Purport" is concerned with "neither summary nor detail." (Chapter I.) "Synopsis" is concerned with the abbreviated explanation, and the (following) eight chapters are concerned with the extensive explanation. (Chapter X on) "Returning to the Purport" is concerned with "neither abbreviated nor extensive explanation."

(Chapter III on) "Features of the Essence" is concerned with the vertical [relationship on various levels], and the following eight (chapters) are concerned with the horizontal [relationship on common levels]. (Chapter X on) "Returning to the Purport" is concerned with "neither the horizontal nor the vertical."

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An Outline of theTen Chapters

3. Questions and Answers

Question: What are the similarities and differences between the (introductory) section on "abbreviated description" and (Zhiyi's) "Synopsis"? Answer: Generally speaking, the titles are different, but the intent is the same. In particular, however, the "abbreviated description" is concerned with the three kinds (of cessation-and-contemplation), and the "Synopsis" is concerned with only perfect and sudden cessation-and-contemplation. Question: Regarding openly manifest teachings, you discuss a "manifest" contemplation. Should you not discuss a "secret" contemplation regarding "secret" [or "hidden"] teachings?

Answer: I have already distinguished between teachings that are manifest and those that are secret. Now (in this Mohezhiguan) I clarify the manifest (teachings) and do not expound on the secret (teachings). Question: If the division of the (manifest and secret) doctrines is acknowledged, then could [secret contemplation] be discussed, or not? Answer: For some it can and for some it cannot. Teachings are words dispensed by Noble Ones of a high level to those of lower attainments. The Noble Ones can expound both manifest and secret teachings [or, "both in the open and in secret"]. The pronouncements of ordinary ignorant people [like me] must be limited to transmitting the manifest teachings, being unable to transmit the secret teachings. What would the listener rely on in order to perform the (secret) contemplation? Some have attained the level of the purity of the six sense organs, and, [as the Lotus Sutra says,] "are able to permeate the trichiliocosm with a single wonderful sound, and do so at their own whim," and thus can transmit the secret teaching. If you cultivate contemplation, you arouse [the ability to expound] the manifest dharmas that you have cultivated, but you cannot arouse [the ability to expound] that which you have not cultivated. (However,) people who arouse [the ability to expound based on] karmic influences from past lives can discuss "secret" contemplation. Question: Gradual contemplation means beginning with the shallow and then proceeding to the profound. What kind of contemplation would you call that which begins with the profound and proceeds later to the shallow? Answer: That would be "variable" contemplation.

Question: What kind of contemplation is shallow from start to finish? 27

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Answer: That would mean Hinayana, and not any of the three types of (Mahayana) cessation-and-contemplation.

Question: The Hinayana was also expounded by the Buddha. In what sense do you deny (its validity)? If you deny (its validity), then you should not speak of a gradual cessation-and-contemplation.

Answer: I have already distinguished between Mahayana and Hinayana, and do not intend to discuss the Hinayana (here in the Mohezhiguan). In the current context, "gradual" refers to gradually proceeding from minute to manifest (realization). Hinayana involves no knowledge of true reality from the beginning to the end. Therefore, it is not (the same as) the "gradual" (contemplation) in this context.

Question: You have indicated three texts and said that these texts are merely "visible forms." Are these "visible forms" gates [to ultimate reality and meaning], or not? If they are such gates, then these "visible forms" are true reality (itself), and what more needs to be realized [by "passing through" them]? If they are not gates, how can you say that "every single color and scent is the Middle Path"?

Answer: The gateway of texts is also (a valid way to) the true mark (of reality). Sentient beings are for the most part perverted, with few that are not perverted, as the texts indicate. It is through texts that you realize (the validity of) texts, the non(validity of) texts, and both the non(validity of) texts and the denial of the non(validity of) texts; in this sense, texts are a gate [or "teachings"]. (By entering) through this gate, you attain (an understanding of) true reality; in this sense, texts are a "gate." The "gate" embraces all dharmas: (true reality is) indivisible from the gate [the conventional], the denial of a gate (emptiness), and the going beyond neither a gate nor not a gate [the Middle].

4. The Structure of the

"Synopsis" in Five Sections

Here we interpret [the general content of] the ten chapters. First, there is (Chapter I,) "Synopsis," which embraces (the whole) from beginning to end and crowns it from first to last. Since the meaning is diffuse and difficult to perceive, I will now pick out five (main themes): (1) arousing the great thought (of aspiration for awakening), (2) cultivating great practice, 28

An Outline of theTen Chapters

(3) experiencing great results (of the practice), (4) rending the great net, and (5) returning to the great abode.

[1.] What does it mean to "arouse a great thought"? Sentient beings have a clouded and perverted (perception of reality), and do not have an awakened knowledge of themselves, so they are inspired [by arousing a great thought of aspiration] to awaken, and to seek what is above and save those that are below.

[2.] What does it mean to "cultivate great practice"? If you arouse the thought (of aspiration for awakening) and yearn for the [Buddhist] path, but for a long time make no progress and (it seems that) nothing is achieved, [this Mohezhiguan can] inspire a steadfast diligence to practice the four kinds of samadhic concentration.

[3.] What does it mean to "experience great results and recompense"? Even if you do not seek to be reborn in the Brahmā heaven, Brahmā himself responds [to your good deeds, and you are automatically reborn there]. [The Mohezhiguan] acclaims this wonderful recompense and brings delight to the heart and mind.

[4.] What does it mean to "rend the great net"? Various sutras and treatises open the eyes of people, but by clinging to this or having doubt concerning that, or by affirming one and denying all the rest, [people are like the blind man asking about the color of milk:] when hearing "snow" you think "cold," and when hearing of a (white) crane you think of movement, [so we are caught in a net of our own doubts and attachments]. Now (the Mohezhiguan) is permeated with the sutras and treatises and extricates us from the fetters and releases us from bondage [of our attachments to specific texts or interpretations].

[5.] What does it mean to "return to the great abode"? The Dharma realm has no beginning and no end; it is neither permeable nor obstructed. If you know the Dharma realm—that the Dharma realm has no beginning or end, and is neither permeable nor obstructed—then you are fully awake, radiant, unobstructed, and free.

This is (an explanation of) the birth and arising of the five abbreviated sections (of the first chapter), which manifest (the meaning of) the ten larger chapters.

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Chapter I

Synopsis

1. Arousing the Great Thought

of Awakening (Bodhicitta)

There are three (sections) on arousing the thought (of aspiration for awakening), [that is, bodhicitta]: first on regional vernacular, next on filtering out the negative, and finally on manifesting the positive. 1. Bodhicitta in Sanskrit and Chinese

Bodhi is an Indian sound. In this region (China) we call it dao, ["path" or "way"]. Citta is an Indian sound, which in our regional vernacular is called xin, that is, the reflective and cognitive mind. In India [what we call xin, or "heart and mind,"] is also transliterated as hṛdaya (wulituo), which in (Chinese) vernacular is called the "heart" of grasses and trees. This (Sanskrit term hṛdaya) is also transliterated as yilituo, which in (Chinese) vernacular is xin, [the "center,"] as in the core of the collective aggregates (that make up a human being).

2. Filtering Out the Negative Regarding Bodhicitta

In filtering out the negative (regarding bodhicitta), we exclude (the sense of) xin, ("heart/mind") as [the central core of] the collective aggregates and as (the heart of) grasses and trees; only xin as the reflective and cognitive mind is pertinent here.

Dao (or "path") also has general and specific (meanings), which I shall now selectively summarize in ten parts [as ten paths or states of mind to be avoided].

1. Ten Mentalities to be Rejected or Eliminated

1. If the mind is, with every thought, filled exclusively with greed, anger, and delusion, so that these thoughts cannot be turned away even though you seek to control them [through cessation], and they cannot be expelled even though you seek to extract them [through contemplation], [these poisonous 31

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passionate afflictions will] increase daily and grow deeper by the month. This will give rise to the ten evil deeds in the highest degree, as in the case of the five outcasts. Such people arouse a mind of hell dwellers and follow the path of fire.

2. If the mind, with every thought, desires to have many followers, like the sea drinking up all rivers, or like a fire (endlessly) consuming firewood, and gives rise to the ten evil deeds in a middling degree like in the case of Devadatta, who enticed a multitude [of five hundred bhikṣus to leave Śākyamuni and form a schismatic group]; this will give rise to a beast-like mind, and you will follow the path of blood.

3. If the mind, with every thought, desires that your name be heard in the four remote lands of the eight directions, that you be praised and admired even though you are not really virtuous inside, and you vainly compare yourself to Noble Ones and wise sages—this will give rise to the ten evil deeds in a lesser degree, like in the case of Mākandika, [who vainly taught that the contemplation of his corpse would guarantee his followers' liberation]; this will give rise to a mind like that of hungry spirits, and you will follow the path of swords.

4. If the mind, with every thought, constantly desires to be superior to others and cannot bear being an underling [or, being in an inferior position], despises others and cherishes oneself like a kite that flies high in the air and looks down (on others), and yet outwardly displays (the five virtues of) humaneness, justice, propriety, knowledge, and faith, this will give rise to good thoughts [and a mind] of a lesser degree, and you will follow the path of the asura.

5. If the mind, with every thought, delights in worldly pleasures, wallowing in your foul body and rejoicing in its foolish thoughts, this will give rise to good thoughts of a middling degree, and you will follow the path of human beings.

6. If the mind, with every thought, knows of the numerous sufferings of the three evil destinies (of hell, hungry spirits, and beasts, and knows) that human beings experience a blend of pain and pleasure but that divine beings experience only bliss, then for the sake of this divine bliss you will block the six senses from external sensations, and will prevent any of the six sense objects from entering into your awareness. This will give rise to 32

Chapter I. Synopsis

good thoughts of the highest degree, and you will follow the path of divine beings [in the six heavens of desire].

7. If the mind, with every thought, desires great respect and authority, such that everyone would submit to and follow after even the least of your physical, verbal, or mental acts, this will give rise to the mind of the lords of the realm of desires, and you will follow the (self-centered) path of (the demon king) Māra.

8. If the mind, with every thought, desires to attain astute wisdom, perspicacity, superior competence, and courageous discernment that penetrates everywhere and enlightens everything, so that people gather around you from all directions, this will give rise to the mind of worldly wisdom, and you will follow the path of the Nirgrantha [the founder of the Jain tradition]. 9. If the mind, with every thought, is obstructed only minutely by external pleasures (based on) the five objects of sensory perception and the desires (based on) the six senses, but is weighted down internally with the bliss of the third dhyāna concentration, which is like [natural water from] a stone spring, this will give rise to a pure mind, and you will follow the path of (dwelling in) the realms of form and formlessness.

10. If the mind, with every thought, knows of the cycle of good and evil destinies, that ordinary people are immersed (in this cycle) and the wise Noble Ones denounce it, and knows that evil is destroyed through pure wisdom, that pure wisdom is based on pure concentrated meditation, and that pure meditation is based on maintaining the pure precepts, and that, furthermore, if you hunger and thirst after these three Dharma practices (of wisdom, meditation, and precepts), then you will give rise to an undefiled mind, and you will follow the path of the two vehicles (of śrāvakas and pratyekabuddhas). 2. General Discussion on Bodhicitta

Whether (you discuss) thoughts (citta) or dao (bodhi), there is much that is negative [and not conducive to realizing awakening]; I have briefly summarized (only) ten (examples). The higher levels can be exposed and fused with the lower, and the lower levels exposed and fused with the higher, but here I have used the number ten only to round it out neatly. One type (of each of the ten levels) is presented as a topic for discussion, and the strongest tendency [of beings in that destiny] is brought to the fore. As it says in the Great Treatise, "A mind that breaks the precepts falls into hell, a mind 33

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hardened with greed falls into the destiny of hungry spirits," and a mind without shame falls into the destiny of the beasts.

It may be a negative thought that is aroused first, or it may be a positive thought that is aroused first, or it may be that both negative and positive are aroused together. This is analogous to elephants, fish, and the wind all together muddying the water of a pond—the elephants symbolize the external (negative influences), the fish symbolize the internal (negative influences), and the wind symbolizes them both arising together. Also, the elephant symbolizes all the negative influences that arise spontaneously from without; the fish symbolize inner contemplation that, if feeble, is agitated by [the seeming contradiction between] two extremes; and the wind symbolizes how the inner and the outer are fused, as defilements intermingle harmoniously. Also, (the first) nine types (of mentalities) are within our cyclic world of samsara and are like a silkworm entangled in its own (cocoon). The last (tenth) one is nirvana, which is like the solitary frolicking of a fawn— although liberation is attained on your own, you are not yet fully endowed with the Buddha Dharma. All [ten mindsets] are negative, therefore both [the first nine and even the tenth] are to be filtered out [as not conducive to realizing awakening].

The first nine are worldly—unable to move (the causes of suffering), they do not (lead to) escape [from the cycle of birth and death]. The final one, though it does involve escape [from the cycle of birth and death], does not involve having great compassion. Thus, both [the first nine and the final one of the mentalities] are negative and are to be filtered out. The various teachings [or "doctrinal categories"] of "conditioned" and "unconditioned," "defiled" and "undefiled," good and evil, corrupt and pure, in bondage and liberated, real and mundane, and so forth, are also the same. Also, those in the (first) nine situations are involved in [the situation explained by] the truth of worldly suffering, and those in the last one are not involved in [the situation explained by] the truth of suffering; although they are not involved in [the situation explained by] the truth of suffering, they take a warped [roundabout detour to final buddhahood, rather than the direct path], are clumsy [in seeking awakening, rather than skillful], [believe that final nirvana involves the extinction of consciousness and reducing the body to] ashes, and [are stuck at a stage] near [but still not yet at awakening, 34

Chapter I. Synopsis

like the travelers in the parable of the Lotus Sutra who become attached to the conjured city rather than advancing to the final goal]. Therefore, both are negative and are to be filtered out.

Next, that which is "conditioned" and "defiled" is involved with [the situation explained by] the truth of the causes of suffering, and those in the final (tenth mindset) are not. Although they are not involved with [the situation explained by] the causes of suffering, [the followers of Hinayana] are warped, are near [but not quite at the final goal], [believe that nirvana means being reduced to] ashes, and clumsy [in achieving liberation]. Therefore, both are negative and to be filtered out.

Next, good and evil, and corruption and purity, are involved with the truth of (practicing) the path, and although those in the final (tenth mindset) are involved in the truth of (practicing) the path, their (understanding of the) truth of the path is to be filtered out, as explained above. Next, bondage and liberation, and the real and the mundane, are involved with the truth of extinction, and those of the final (tenth mindset) are involved with the truth of extinction, but it is to be filtered out, as above [as not conducive to realizing awakening or bodhicitta]. If you understand this meaning, you should adjust all sense organs and sense objects, the three activities (of body, speech, and mind), and the four modes of activity (walking, standing, sitting, and lying down), so that the thought (of awakening) is aroused, and contemplation is set in motion. All of these should be contemplated with attention so that corrupt thoughts are not allowed to arise. Even if they do arise, extinguish them quickly. [It is said in the Commentary on the Vinaya in Four Parts for Bhikṣus,] "As a person with clear eyesight is able to avoid danger on a hazardous road, one who has lucid insight is able to be distant and separate from all evil." If even a beginning practitioner perceives this meaning, that person is fit to be a refuge for those in the world.

3. Questions and Answers

Question. Does the practitioner arouse the thought [of awakening by oneself], or is the thought aroused through another's teaching? Answer. It is not possible either by oneself, through another, together, or separately; it is only through the interaction of empathy [on the part of 35

Great Cessation-and-Contemplation, Volume I

a sentient being] and response [of the Buddha] that one can speak of the arising of the thought of awakening. It is like a child who falls into water or fire—the parents [forsake everything else and] frantically rescue the child. The Vimalakīrti Sutra says, "When a child becomes ill, the father and mother also become ill."

The Great Nirvana Sutra says, "When a father and mother have a sick child, their attention is deeply inclined (toward them)." [Buddhas and bodhisattvas] enter the sea of samsara [for the sake of saving sentient beings] and mobilize the (immovable) mountain of Dharma-nature, [or "the nature of reality,"] thus engaging in the practice of (healing) disease and the practice of a (mother toward her) child. This is called arousing the thought (of awakening through the interaction) of empathy and response. A dhyāna meditation sutra says:

The Buddha uses four appropriate methods [in accordance with the capabilities of sentient beings] to preach the Dharma teachings, that is, in accordance with their (desires for) bliss, in accordance with what is appropriate, in accordance with therapeutic [reasons for controlling and healing the diseases that need to be healed], and in accordance with the meaning (of the supreme truth).

[First,] carefully considering the predilections (of his listeners, the Buddha) preaches (the Dharma accordingly) and makes their hearts rejoice. [Second,] recognizing their previous worldly (karmic) habits, (the Buddha) makes it easy for them to take on practices.

[Third,] perceiving the lightness or severity of their disease, (the Buddha) dispenses the appropriate dose of medicine.

[Fourth,] when their capacity for the path has matured, they hear (the preaching of the Dharma) and immediately attain the path of awakening. Certainly this (preaching of the Dharma) according to the capabilities (of sentient beings) is a benefit (of the operation) of empathy and response. The Great Treatise (explains) the four methods of instruction. (Taking into account) the disparity between worldly (mundane conventions) and the Dharma teachings is called the worldly (method of instruction). (Preaching the Dharma teachings) in accordance with the basic capacity (of the listener) is called the individual (method of instruction). These two methods of 36

Chapter I. Synopsis

instruction are the same as the four appropriate methods [explained above]. This also is the meaning of "empathy and response." Further, we can cite five reasons [for preaching the Perfection of Wisdom in 25,000 Lines], as given in the Great Treatise: The Perfection of Wisdom Sutra was preached:

1. In order to clarify the various practices of bodhisattvas, 2. In order to lead bodhisattvas to grow in (cultivating) the samādhi of contemplating the Buddha,

3. In order to teach the qualities (of the bodhisattva stages) of no-more-backsliding (of nonreturners),

4. In order to extract the evil (feelings) and false (attitudes) of the disciples, and

5. In order to teach the supreme truth.

These five reasons and the four appropriate methods and the four methods of instruction are not different.

Also, these five sections [of the opening chapter of the Mohezhiguan] are the same [as these five reasons]. If you do not (teach in ways) appropriate to the capabilities (of the listener), this will torment [rather than help] them, and the teaching will be of no benefit to them. If you have great compassion that is like thundering rain, then you should proceed from the simple to the profound.

The Middle Treatise says:

The true Dharma, those who expound it, and

An assembly that listens (to this Dharma) are difficult to obtain. In this way, samsara consists of

Neither the extreme of Being nor the extreme of nothing. The true aspect [of reality, however,] is neither difficult nor easy [to realize], neither (substantial) Being nor nothing; this is what is meant (in this stanza) by "true Dharma." Being able to hear the teaching in this way is what is meant by "true expounders and listeners." The benefits (to be gained) through the three methods of instruction is what is meant by (conventional) "being," and the benefits (to be gained) through [the fourth method of instruction regarding] supreme meaning is referred to as "neither Being nor nothing." 37

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Therefore, you should know that dependent arising can be expounded as the Great Matter, [which is the single great purpose for the Buddha to appear in the world;] this is the meaning of "empathy and response." Thus, although "the four appropriate methods," "the four methods of instruction," and "the five conditions" are different terms, their intent and meanings are the same.

Now to explain [the relationship between these terms]: the four appropriate methods refer to the benefits (accruing from the Buddha) responding with great compassion, and (the four) methods of instruction refer to the "universal giving" with merciful compassion (by a buddha); the difference is only that of left and right. [The five sections of this chapter,] called "causes and conditions" (for awakening), refer sometimes to (the teaching of) the sage as the cause and (the situation of) the ordinary ignorant person [who is in a state ready to be awakened] as the condition; at times "cause" refers to the ordinary person (who seeks awakening) and "condition" refers to the sage (who teaches). This is the interaction of empathy and response. You should know that there is a mutual correspondence between the words and meanings of these three categories; that is, their intent is the same. "In accordance with their (desire for) bliss," [the first of the "four appropriate methods,"] is partial to the use of language and values the cultivation of their present condition; the "worldly," [the first of the four methods of instruction,] is also partial to the use of language and the disparity in the karmic retribution to which beings are subject. The difference (between these two) is only that of cause and effect.

"In accordance with what is appropriate," [the second of the "four appropriate methods,"] refers to selecting the teaching to suit the person; the "individual," [the second method of instruction,] refers to perceiving the person to which the teaching is fit. They are not the same [only in the sense of one stressing the person who] rejoices and [the other stressing the Dharma teaching that provides] the inclination (for rejoicing). Also, the five (sections as) causes and conditions are: [Section 1.] The faithful yearning of sentient beings (for awakening) is the cause, and the Buddha preaching "all dharmas in a single dharma" [is the condition] for the great thought of awakening. In the dhyāna meditation 38

Chapter I. Synopsis

sutra, this is [called "in accordance with their desire for] bliss," and, in the Great Treatise, it is called the "worldly" [method of instruction]. [Section 2. If] sentient beings have great diligence and courage, and the Buddha preaches "all practices in a single practice," this corresponds to the four samādhis [to be explained below]. In the dhyāna meditation sutra this is called "in accordance with what is appropriate," and in the Great Treatise it is called the "individual" [method of instruction].

[Sections 3 and 4. If] sentient beings have (a mind of) equanimity and great compassion as the cause, and the Buddha preaches "the eradication of one [passion] is the eradication of all [passions]" (as the conditions), they gain the supreme recompense (of awakening) and have a penetrating understanding of the sutras and treatises. In both the sutra (on dhyāna meditation) and the Great Treatise this is called the "therapeutic" [method of instruction]. [Section 5. If] sentient beings have the wisdom eye of the Buddha as the cause and have empathy with the Buddha preaching that "one ultimate is all ultimates" (as the condition), they achieve the teaching of "returning to the great abode" of quiescent extinction. In both the dhyāna meditation sutra and the Great Treatise this is called [the method of instruction of] "the supreme meaning."

Also, regarding the five sections and the five reasons [for teaching the Perfection of Wisdom in 25,000 Lines]:

[Section 1.] (The initial arousing of) the thought of awakening is the basis for all practice. The Great Treatise (is concerned with) the study of various practices, but the difference is only that of root and branches. [Section 2.] The four samādhis are [detailed types of] practice in general, and "mindfulness of the Buddha" is a specific practice. These are different only in the sense of the general and the specific.

[Section 3.] "Supreme recompense" refers to the completion of (good) repetitive results [of good rewards from good deeds] and retributive results based on environmental factors and your own deeds; [the third "reason" of] the nonreturner [who does not backslide] mentions only "retributive results" for attaining this stage. The difference is only that of having both or a single part (of a pair).

[Section 4.] "Removing the entangling doubts concerning sutras and treatises" concerns the passionate attachment that arises regarding sutras 39

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and treatises; extracting the evil (feelings) and false (conceptual attitudes) of disciples concerns the people in whom this error arises. The difference is only that of person and place.

[Section 5.] It is easy to see that "the ultimate identity of beginning and end" and "supreme meaning" are terms for the same thing; therefore, there is no difference and the meaning is the same.

Also, the sage preaches with many methods: sometimes (the Dharma teaching) is preached gradually and progressively and at times not gradually or progressively; at times inclusively and at times not inclusively; at times mixed and at times not mixed. The benefits received by sentient beings are not the same: at times the benefits are gradual and progressive, and at times not gradual and progressive; at times inclusive and at times not inclusive; at times mixed and at times unmixed.

At times the four methods of instruction assist the five sections; or the five sections assist the four methods of instruction. At times the four methods of instruction assist one section; or one section assists one method of instruction. At times each and every section is included in the four methods of instruction; or the four methods of instruction include the five sections. In these ways, there are various ways in which (the categories) mutually assist and manifest each other.

If we return [to our original theme], it should be known that these can all be summed up in the three types of cessation-and-contemplation. It can also be summed up in one type of cessation-and-contemplation. To arouse the thought of awakening is "contemplation," and to put an end to false and perverted thoughts is "cessation."

Also, the five sections [of the first chapter of the Mohezhiguan] are (an abbreviated form of) the ten larger chapters. The first five chapters are concerned with one intent: arousing of the thought of awakening (section 1). [Chapter VI on] skillful means and contemplation proper is concerned with (practices such as) the four samādhis (section 2). [Chapter VII is on "contemplation proper," (or "right/correct contemplation").] Chapter [VIII] on results and recompense concerns clarifying wrong and right (karmic retributions); the "wrong" are the results and retributions based on the two extremes, and the "right" are the results and recompense of supreme wonder, [that is, buddhahood.] Chapter [IX] on arousing the teaching is concerned with 40

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converting your thoughts from self-benefit toward (concern for benefiting) others; at times the buddha body can be made to conventionally appear and manifest the truth; at times reflections (of a buddha) in the other nine destinies can be made to transmit the gradual and progressive and sudden (teachings), or to convert the gradual and progressive and sudden (teachings) so that they are widely disseminated. [Chapter X on] "returning to the purport" concerns exactly the same (content) as [section 5 on] "returning to the great abode" of the great place of the secret treasury. Therefore, you should know that the intent of the abbreviated sections and the broader chapters is the same.

3. Manifesting the Positive Regarding Bodhicitta

"Manifesting the positive" also consists of three parts: first, in terms of the Four Noble Truths; next, in terms of the Four Universal Vows; and, finally, in terms of the Six Identities.

1. The Four Noble Truths

1. Four Levels of Understanding the Four Noble Truths

The terms and features of [the four levels of understanding] the Four Noble Truths are from the chapter on "Noble Conduct" in the Great Nirvana Sutra, that is, "arising and perishing," "neither arising nor perishing," "immeasurable," and "spontaneous," (or "actionless," "uncreated"). 1. The Four Noble Truths as Arising and Perishing. [At the level of understanding the Four Noble Truths as] arising and perishing, (the truths of) suffering and the causes of suffering are (understood as) the causes and results of the (mundane) world, and (the truths of) the path and extinction are (understood as) the causes and results for transcending the world. "Suffering" involves alternating through the three phases [of arising, abiding, and passing away]; "the causes of suffering" involves the active flow of four (defiled) mental states; "the path" involves overcoming and removing (all defilements); and "extinction" involves the extinction of (attachment to) Being and reverting to (realization of) non-Being. Although (explained in terms of) the mundane world and transcending the mundane world, they all involve change, therefore this is called (the understanding of) the Four Truths as "arising and perishing" [and corresponds to the Tripiṭaka Teachings]. 2. The Four Noble Truths as Neither Arising Nor Perishing. [At the level of understanding the Four Noble Truths as] not arising, (it is understood 41

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that) suffering is not a (substantial) affliction, and all things are empty. How could something that is empty dispatch that which is (also) empty? [As the sutras say,] "Form is emptiness, and likewise also for sensations, perceptions, impulses, and consciousness"; therefore, there is no (real) mark of affliction. Neither do the causes (of suffering) have any mark of coalescing [and acting as the real cause for suffering]—both cause and effect are empty. How can an empty cause coalesce with an empty result? The same is also so for all (afflictions such as) greed, anger, and delusion.

The path has the mark of nonduality; there is no one who overcomes and nothing that is overcome. "Emptiness" does not have even one (substantial mark); how can there be two? Dharmas originally have no (substantial) Being, and therefore now they do not perish; [this is the understanding of the Four Truths as] neither being nor perishing, therefore this is called (the understanding of) the Four Truths as "not arising" [and corresponds to the Shared Teachings].

3. The Four Noble Truths as Immeasurable. [At the level of understanding the Four Truths as] immeasurable, (it is understood that) a discriminating analysis of suffering reveals that existence has immeasurable (temporary or conventional) features. The sufferings in even one dharma realm are innumerable: how much more innumerable for all the ten dharma realms [from hell to that of the Buddha]. It is not possible for those with the wisdom and insight of the two vehicles, [śrāvakas and pratyekabuddhas,] to have this knowledge and insight, but a bodhisattva is able to understand it clearly. For example, in hell there are innumerable variations (of suffering)—being flayed with swords, carved up, roasted, boiled, minced—so innumerable that they cannot be measured, not to mention (the innumerable sufferings) in other destinies to which the body, sensations, perceptions, impulses, and consciousness are subjected. They are inexhaustible, like the grains of sand [of the Ganges River] or the drops of water in the sea. Therefore, this cannot (be perceived) with the knowledge and insight of those of the two vehicles, but the wisdom eye of a bodhisattva is able to penetrate it. Also, the causes (of suffering) have immeasurable features, such as greedy desires, anger, and delusions; the various (deluded) states of mind; and various (deluded) physical and verbal actions; these collections of (deluded) karmic deeds are innumerable. When the body bends, its shadow is twisted; 42

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when a voice cries out, the echo is indistinct. (Only) bodhisattvas clearly understand this without confusion.

Also, the path has innumerable features, such as [realizing the emptiness of things through detailed] analyses or [directly realizing their emptiness] in essence, clumsy or skillful means, indirect or direct (methods), long or short (ways), tentative and real (truths). (Only) bodhisattvas have a clear and precise understanding of this, without confusion or corruption. Also, extinction has innumerable features. Certain means are conducive to extinguish (inferior mistaken) views of the (Four Noble) Truths, and certain means are able to extinguish (deluded) thoughts and attitudes. Each of these has innumerable primary and auxiliary means. (Only) bodhisattvas have the penetrating insight that there is not a hair's difference (between them). Also, these skillful means are empty in themselves; (they appear to be) innumerable in their primary and auxiliary variations but are all not (really) innumerable. Although they are not innumerable, nevertheless you can make innumerable (conventional) distinctions without confusion or disorder. Also, certain means are conducive to extinguishing through analysis of the four stages (of delusions), certain expedient means are conducive to extinguishing the four groups (of delusions), certain means are conducive to extinguishing minute dust-like (delusions), and certain means are conducive to extinguishing (fundamental) ignorance. Although there are various and innumerable (means), they do not impair each other.

Also, the (first) three methods of instruction are distinct and therefore there are innumerable [ways to preach the Dharma teachings], but the supreme method of instruction does not involve innumerable distinctions. Although it does not involve innumerable distinctions, it is discussed in terms of multiplicity, and therefore (in this sense) it is said to involve innumerable distinctions. This is called (the understanding of) the Four Truths as "immeasurable" [and corresponds to the Distinct Teachings].

4. The Four Noble Truths as Spontaneous. [At this level of understanding,] the Four Truths as spontaneous (or actionless) is that everything is the true aspect (of reality) and is beyond conceptual understanding. [This corresponds to the Perfect Teachings.] It is not only that the truth of supreme meaning lacks multiplicity, but that the (first) three methods of instruction 43

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and all dharmas also (ultimately) lack multiplicity. This meaning should already be known, so the details will not be repeated here. 2. The Four Noble Truths and Other Categories

1. The Four Noble Truths and the Four Lands. If the Four Truths are vertically compared to the various (four buddha) lands, some have more and some have less [of a presence of the Four Noble Truths]. (The land of) co-dwelling (of ordinary people and sages) involves (all) Four (Noble Truths), (the land where skillful) means (for arhats and pratyekabuddhas remain) involves three [causes of suffering, path, and extinction], (the land of) true recompense (without obstruction for bodhisattvas) involves two, [the path and extinction,] and (the land of perpetual) quiescent light (of buddhas) involves only one, [extinction]. If (the Four Noble Truths are) horizontally compared (to the four buddha lands), (the land of) co-dwelling is that of arising and perishing, (the land of) means is that of neither arising nor perishing, (the land of) true recompense is that of immeasurability, and (the land of perpetual) quiescent light is that of spontaneity, and so forth. 2. The Four Noble Truths and the Twelvefold Causes and Conditions. Also, when explained in general, it is called the Four Noble Truths; when explained in detail, it is called the twelvefold (links of) causes and conditions. (The truth of) suffering corresponds to the seven links of consciousness, name and form, the six sense organs, contact, sensation, birth, and old age and death.

(The truth of) the causes (of suffering) corresponds to the five links of ignorance, volitional activity, passion, attachment, and existence. (The truth of) the path is the means to overcome (the twelvefold links of) causes and conditions.

(The truth of) extinction is the extinction of (all twelvefold links from) ignorance through old age and death.

Therefore, the Great Nirvana Sutra reveals four kinds of Four Noble Truths, and also reveals four kinds of twelvefold causes and conditions; [as the sutra says:]

[Y]ou attain the awakening of a śrāvaka due to contemplation with inferior wisdom, you attain the awakening of a prateyekabuddha due to contemplation with a middling wisdom, you attain the awakening of a bodhisattva 44

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due to contemplation with superior wisdom, and you attain the awakening of a buddha due to contemplation with the most supreme wisdom. 3. The Four Noble Truths and the Middle Treatise, Chapter 24, verse 18. Also, in the verse of the Middle Treatise, [Chapter 24, verse 18,] "All things that arise through causes and conditions" corresponds to "arising and perishing"; "I explain as emptiness" corresponds to "neither arising nor perishing"; "Again, it is a conventional designation" corresponds to "immeasurable"; "Again, it is the meaning of the Middle Path" corresponds to "spontaneous." Another interpretation (of this verse) is that "causes and conditions" are the causes of suffering, "all things that arise" is suffering, the extinguishing of suffering through conventional means is the path, and the destruction of suffering and its causes is extinction.

Also, when the verse speaks of causes and conditions, "causes and conditions" refers to ignorance, and "things that arise" refers to volitional activity, name and form, the six sense organs, and so forth. Therefore, the text [in the commentary to the opening verses of the Middle Treatise] says that the aspect of twelvefold causes and conditions as nonarising and nonperishing was taught for the sake of the disciples with keen faculties. In pointing to the first twenty-five chapters (of the Middle Treatise), the aspect of twelvefold causes and conditions as arising and perishing was taught for the sake of the disciples with dull faculties. In pointing to the last two chapters [of the Middle Treatise on causality and mistaken views, these are meant for the pratyekabuddha and śrāvaka, respectively].

You should know that in a general interpretation of this verse from the Middle Treatise, (the four lines of the verse) correspond to the four kinds of the Four Noble Truths; in a detailed interpretation, (the four lines) correspond to the four kinds of twelvefold causes and conditions. Here ends the (detailed) distinctions concerning the four kinds of Four Noble Truths.

3. Ten Ways to Arouse Bodhicitta. The sutras clarify various kinds of arousing the thought of awakening: 1. Arousing the thought of awakening through verbal inference from various truths,

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2. Arousing the thought of awakening through viewing the Buddha and his various physical marks,

3. Through viewing various supranormal powers,

4. Through hearing various Dharma teachings,

5. Through roaming in various lands,

6. Through viewing various beings [and their lifestyles], 7. Through seeing the cultivation of various practices, 8. Through seeing the destruction of various phenomena, 9. Through seeing various transgressions (committed by beings), and 10. Arousing the thought of awakening through seeing various sufferings experienced by others.

I have briefly mentioned ten ways (for arousing the thought of awakening) and will now give a more detailed explanation.

1. Arousing Bodhicitta through Verbal Inference from Various Truths. Arousing the thought [of awakening] through inference is as follows. [1. Arousing the thought of awakening through inference while understanding the Four Noble Truths as "arising and perishing" leads you to an understanding that] the nature of reality is sufficient unto itself and just as it is. The causes of suffering cannot defile it, suffering cannot torment it, the path cannot penetrate it, and extinction cannot purify it. You can (correctly) perceive the nature of reality by removing passionate afflictions, as the moon, though covered by clouds, is not obstructed nor harmed thereby. A sutra says, "Extinction is not the real truth; through extinction the real (truth) is revealed." If (the truth of) extinction is not the real (truth), how much more so for the other three truths? There is no awakening in passionate afflictions, and no passionate afflictions in awakening. This is what is inferred from the Four (Noble) Truths (understood as) arising and perishing, arousing the thought of awakening as seeking the path of the Buddha above and saving sentient beings below.

[2.] Arousing the thought of awakening through inference while understanding the Four Noble Truths as "nonarising" (leads you to an understanding that) the nature of reality is not different from (the passionate afflictions that lead to) suffering and the causes of suffering—it is only that you are deluded concerning suffering and the causes of suffering and lose (sight of) 46

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the nature of reality. It is like water that freezes and becomes ice; there is no distinct ice (apart from water). To penetrate (a true understanding of) suffering and the causes of suffering—that there is no (substantial) suffering and causes of suffering—is to realize the nature of reality. If it is so for suffering and its causes, how much more so for (the truths of) the path and extinction. [The Sutra of the Questions of Viśeṣacintibrahma] says that passionate afflictions are (equivalent to or indivisible from) awakening, and awakening is (equivalent to or indivisible from) passionate afflictions. This is what is inferred from the Four (Noble) Truths (understood as) nonarising, arousing the thought of awakening as seeking (the path of the Buddha) above and saving (sentient beings) below.

[3. Arousing the thought of awakening through] inference (while understanding the Four Noble Truths as) "immeasurable" (leads you to the understanding that) this nature of reality is called the "true aspect" (of reality). It is not even within the realm (of the understanding) of śrāvakas and pratyekabuddhas; how much less so that of ordinary (ignorant) beings. Beyond the apparent two extremes [of Being and nothingness], there is (thought to be) a separate existence of pure dharmas. It is like the ten similes [illustrating how the "embryo" or "womb" of buddhahood, (tathāgatagarbha or buddhanature) is present in all sentient beings] and so forth in the Sutra of the Buddha's Treasury.

This is what is inferred from the Four (Noble) Truths (understood as) immeasurable, arousing the thought of awakening as seeking (the path of the Buddha) above and saving (sentient beings) below.

[4. Arousing the thought of awakening through] inference (while understanding the Four Noble Truths) as spontaneous (leads you to the understanding that) this nature of reality and all phenomena are neither two nor distinct. [In the Perfect Teaching it is understood that] mundane phenomena is this [true aspect of reality]; how much more so for (that experienced by) śrāvakas and pratyekabuddhas. To seek the true aspect (of reality) apart from mundane phenomena is like leaving this space for that space in order to search for "space." In short, mundane phenomena (themselves) are equivalent to the true aspect (of reality), and it is not necessary to abandon the "mundane" and turn toward the "noble." [The Sutra of the Questions of Viśeṣacintibrahma] 47

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says, "samsara is (equivalent to or indivisible from) nirvana." Each and every color and scent are all the Middle Path.

This is what is inferred from the Four (Noble) Truths (understood as) spontaneous, arousing the thought of awakening as seeking (the path of the Buddha) above and saving (sentient beings) below.

If you have inferred (correctly the nature of even) one phenomenon, you thereupon fathom the (entire) universe and penetrate to the depths (beyond all) extremes, completely mastering both the horizontal and vertical (relationships), and fully comprehend both the mundane and real (truths). When both seeking what is above and (attempting to) save those (sentient beings) that are below are combined within oneself, this is called the (true) arousing of the thought of awakening. Awakening is called the path; the path is able to (lead you to) that shore that is beyond (the dimensions of) horizontal and vertical (relationships); this is called "arousing the mind of perfecting the virtues [that lead to the other shore; pāramitā]." Therefore, in inferring from truth we make (various distinctions such as) shallow and profound, but the phenomenal and (ultimately) real are universally coextensive. In the following, each and every dharma should be understood in the same way. End of Fascicle 1, part 1.

2. Arousing Bodhicitta Through Viewing the Buddha and His Various Physical Marks

Arousing the thought of awakening through contemplating the Buddha's marks and features is as follows:

1. Contemplating the physical marks of the historical Buddha. (The thought of awakening is aroused) when you see the Tathāgata in a physical body born from his father and mother, his physical marks and features vivid and prominent, clearly in place, magnificent and radiant, such that even (the creator) Viśvakarman could not have created, superior even to the marks and features that adorn a wheel-turning [world-ruling] king and are seldom seen in this world. In the heavens above and here below, there is nothing like the Buddha, and in the ten directions of this world there is nothing that compares (with the magnificence of the Buddha's physical characteristics). (When you contemplate these marks in this way) you vow, "May I attain buddhahood and become equal to a noble Dharma King; may I save innumerable and inexhaustible sentient beings." This is the arousing of the thought 48

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of awakening, seeking (buddhahood) above and saving (sentient beings) below, by seeing the marks and features (of the inferior body) of the Buddha of (historical) transformations.

2. Contemplating the physical marks of the historical Buddha as empty. (The thought of awakening is aroused) when you see the Tathāgata and know that the Tathāgata is not a (substantial) tathāgata; if you see the (physical) marks and features and know that these marks and features are not (substantial) marks and features; you will see that the Tathāgata and his marks and features are all like empty space. In emptiness there is no Buddha—how could there be any marks and features? To see that the Tathāgata is not a (substantial) tathāgata is to (truly) see the Tathāgata; to see the marks as not being (substantial) marks is to (truly) see all marks. (When you contemplate the marks in this way) you vow, "May I attain buddhahood and become equal to a noble Dharma King; may I save innumerable and inexhaustible sentient beings." This is the arousing of the thought of awakening, seeking (buddhahood) above and saving (sentient beings) below, by seeing the marks and features of the superior Buddha of (historical) transformations. 3. Contemplating the marks of the body of recompense. (The thought of awakening is aroused) when you see the Tathāgata with his physical marks such that all things are manifested therein, like a clear and pure mirror in which you see all forms and images. Each and every mark and feature (is like this); neither ordinary people nor sages can realize them to their full extent, as "(even) Brahmā cannot see the top (of the Buddha's head)" and "(even) Maudgalyāyana cannot go beyond the (extent of the Buddha's) voice." A treatise, [the Commentary on the Diamond Sutra,] says, "The formless supreme truth is an adornment without (substantial) adornments." (When you contemplate the marks in this way) you vow, "May I attain buddhahood and become equal to a noble Dharma King." This is the arousing of the thought of awakening, seeking (buddhahood) above and saving (sentient beings) below, by seeing the marks and features of the Buddha of recompense.

4. Contemplating the marks of the Dharma body. (The thought of awakening is aroused) when you see the Tathāgata and know concerning the Tathāgata's wisdom that, [as it says in the Lotus Sutra,] "having profoundly mastered the features of offenses and goodness, and universally illuminating 49

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all ten directions, (the Buddha's) extremely subtle and pure Dharma body is endowed with the thirty-two marks," that each and every mark and feature is indivisible from the true aspect of reality, and (these marks and features) are fully endowed with the true aspect of the universe and do not perish. (When you contemplate the marks in this way) you vow, "May I attain buddhahood and become equal to a noble Dharma King." This is the arousing of the thought of awakening, seeking (buddhahood) above and saving (sentient beings) below, by seeing the marks and features of the Buddha of the Dharma body.

3. Arousing Bodhicitta Through Viewing Various Supranormal Powers 1. The supranormal powers of the inferior body of transformation. How do you arouse the thought of awakening through seeing the Buddha's various supranormal apparitions? (The thought of awakening is aroused) when you see the Tathāgata, relying on [the fully realized meditative states of] basic dhyāna meditation to singlemindedly concentrate on and create one (apparition), and not many; or when (you see the Buddha) emit a single ray of light that reaches from the (lowest) Avīci Hell to the highest heaven, whose fiery light is resplendent and which penetratingly illumines both heaven and earth, so that the heavenly light that radiates from the twin effect of the sun and moon is (as if) hidden and no longer manifest. (When you see these supranormal apparitions) you vow, "May I attain buddhahood and become equal to a noble Dharma King," and so forth.

2. The supranormal powers of the superior body of transformation. (The thought of awakening is aroused) when you see the Tathāgata based on the Tathāgata's truth of nonarising, and not (based on) his response to all sentient beings in the dualistic mode (of arising and perishing). (At this level the Tathāgata is) able to lead each sentient being to see the Buddha standing (as if) alone in front of him. (When you see this supranormal apparition,) you vow, "May I attain buddhahood and become equal to a noble Dharma King," and so forth.

3. The supranormal powers of the body of recompense. (The thought of awakening is aroused) when you see the Tathāgata in samadhic concentration, relying on the womb of the Tathāgata to arouse the four proper activities (of going, stopping, sitting, and lying down properly and rightly) in the 50

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countless lands in the ten directions while remaining ever unperturbed in the Dharma-nature. (When you see this supranormal apparition) you vow, "May I attain buddhahood and become equal to a noble Dharma King," and so forth.

4. The supranormal powers of the Dharma body. (The thought of awakening is aroused) when you see the Tathāgata as neither separate nor different from his various apparitions; the Tathāgata creates the apparitions and the apparitions create the Tathāgata; (these are) neutral transformations [without substantial production and karmic effect], transformations in turn producing transformations, without limit or exhaustion, all beyond conceptual understanding, all with the true mark (of reality) and doing the work of the Buddha. (When you see these supranormal apparitions) you vow, "May I attain buddhahood and become equal to a noble Dharma King," and so forth. 4. Arousing Bodhicitta through Hearing Various Dharma Teachings How do you arouse the thought of awakening by hearing various dharmas? You can hear the Dharma from a buddha or from a good friend or teacher, or from the rolls of sutras.

1. Arising and perishing. Hearing the single phrase "arising and perishing," (those of the Tripiṭaka Teaching) can thereupon understand (the mundane truth) that the worldly and transworldly dharmas newly arise and newly perish, changing incessantly from moment to moment, and can understand the real truth of quiescence (resulting from the keeping) of the precepts, wisdom, and liberation. (Then you vow,) "May I attain buddhahood and be able to preach the path of purity," and so forth.

Or, upon hearing "arising and perishing" (those of the Shared Teaching) can thereupon understand that the Four Noble Truths all neither arise nor perish, and that "in emptiness there is no thorn (of suffering and passionate delusions and afflictions)—what then can be extracted?" What suffering, what causes of suffering, what cultivation, and what awakening (can there be)? These are ultimately pure [that is, empty]—the subject and object are both quiescent just as they are. (Then you vow,) "May I attain buddhahood and be able to preach the path of purity," and so forth. Or, upon hearing "arising and perishing" (those of the Distinct Teaching) can thereupon understand that "arising and perishing" versus "neither arising 51

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nor perishing" makes a duality, and that the Middle is not (a one-sided affirmation of either) "arising and perishing" nor of "neither arising nor perishing"—the Middle Path is pure, preeminent, and beyond the surface duality of samsara and nirvana. (Then you vow,) "May I attain buddhahood and for the sake of sentient beings be able to preach the supreme way that is preeminent and beyond (dualities), like a lotus emerging from the (muddy) waters, and like the moon in space," and so forth.

Or, upon hearing "arising and perishing" (those of the Perfect Teaching) can thereupon understand that both "arising and perishing" and "neither arising nor perishing," and "not arising and perishing," and "not neither arising nor perishing," illuminate (the true meaning of) "arising and perishing" and "neither arising nor perishing"; that (in terms of the threefold truth) they are one yet three; three yet one; and that the mysterious ("secret" reality) of the universe is completely endowed with constancy and bliss. (Then you vow,) "May I attain buddhahood and for the sake of sentient beings be able to preach the secret treasury (of the Dharma teachings), as a person of meritorious virtues can take a stone and turn it into a jewel, or take poison and turn it into medicine," and so forth.

2. Nonarising. [The thought of awakening may be aroused by those of the Tripiṭaka Teaching] when they hear "nonarising"—that those of the two vehicles, [śrāvakas and pratyekabuddhas,] are not involved in the arising (of delusions) in the triple world and bodhisattvas have not yet (attained the level of complete) nonarising [like that of a buddha]. [The thought of awakening may be aroused by those of the Shared Teaching] when they hear "nonarising"—that none of those of the three vehicles, [śrāvakas, pratyekabuddhas, and bodhisattvas,] are involved in the arising (of delusions) in the triple world.

[The thought of awakening may be aroused by those of the Distinct Teaching] when they hear "nonarising"—that śrāvakas and pratyekabuddhas are not a part of it, and this is applicable only to bodhisattvas; that bodhisattvas first no longer partake in ordinary constituent samsara, and then no longer participate in samsara that is an inconceivable transformation. [The thought of awakening may be aroused by those of the Perfect Teaching] when they hear "nonarising"—that the nonarising of one is the nonarising of all.

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3. Immeasurable. (Arousing of the thought of awakening through) hearing the single phrase "immeasurable" is as follows:

[The thought of awakening is aroused by those of the Tripiṭaka Teaching] when they hear "immeasurable"—that the way of conventional means of śrāvakas and pratyekabuddhas, the Four (Noble) Truths, the sixteen truths, and so forth, are immeasurable.

[The thought of awakening is aroused by those of the Shared Teaching] when they hear "immeasurable"—that the śrāvakas and pratyekabuddhas utilize (this understanding) to suppress delusions themselves but are not able to save others, and that bodhisattvas utilize (this understanding of) "immeasurablility" to be rid of delusions themselves and also to save others. [The thought of awakening is aroused by those of the Distinct Teaching] when they hear "immeasurable"—that śrāvakas and pratyekabuddhas are not a part of it, and this is only for bodhisattvas; that bodhisattvas utilize this (understanding) to sever the (delusions that are as innumerable as the) sands (of the Ganges River) within this (triple) world, and also suppress the dusty sand-like (delusions) beyond this (triple) world. (The thought of awakening may be aroused) when they hear "immeasurable"—that śrāvakas and pratyekabuddhas are not a part of it, and this is only for bodhisattvas; that bodhisattvas utilize this to sever the dusty sand-like delusions within and beyond this (triple) world, and also to suppress (fundamental) ignorance. [The thought of awakening may be aroused by those of the Perfect Teaching] when they hear "immeasurable"—that it is only for bodhisattvas; that bodhisattvas utilize it to suppress and sever (fundamental) ignorance. 4. Spontaneous. (Arousing the thought of awakening) when hearing the single phrase "spontaneous" is also like this.

[The thought of awakening is aroused by those of the Tripiṭaka Teaching] when they hear "spontaneous"—that this (truth) "is not something created by the Buddha, divine beings, or asuras"; that śrāvakas and pratyekabuddhas realize this (level of understanding) "spontaneously." The Sutra of the Questions of Viśeṣacintibrahma says, "We have learned of the uncreated (reality) and have already achieved awakening; however, bodhisattvas cannot attain awakening," and so forth.

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[The thought of awakening is aroused by those of the Shared Teaching] when they hear "spontaneous"—that śrāvakas, pratyekabuddhas, and bodhisattvas can all attain awakening. [The thought of awakening is aroused by those of the Distinct Teaching] when they hear "spontaneous"—that it is not within the realm of śrāvakas and pratyekabuddhas, much less that of ordinary people, and that bodhisattvas "break through" the conventional (understanding of) spontaneity and realize true spontaneity.

[The thought of awakening is aroused by those of the Perfect Teaching] when they hear "spontaneous," that the conventional (understanding of) spontaneity is the realization of true spontaneity. If this meaning is understood, then to hear one phrase is to have penetrating understanding concerning all phrases, and all phrases are (equal to) all Dharma teachings, without any obstacles (between them), and so forth.

5. Additional explanation from the Middle Treatise, Chapter 24, verse 18. There are many understandings of each (level of) teaching, so it is difficult to clarify the meaning. I will explain further (about arousing the thought of awakening) with reference to Verse [18 in Chapter 24] of the Middle Treatise. 1. Arising and Perishing, or the Tripiṭaka Teachings

[From the viewpoint of the Tripiṭaka Teachings,] even if it is said that "all things that arise through causes and conditions, I explain as emptiness," how can "that which arises through causes and conditions" be (immediately) identified with emptiness? You must exhaustively analyze (all phenomena that arise through) causes and conditions before finally realizing their emptiness. Here, to finally realize their emptiness (after an exhaustive analysis) is called being "identical with emptiness." Also (at this level), "again, it is a conventional designation" means that all conditioned things [that is, all phenomena] are too vacuous and weak in vitality to stand on their own, and conventionally exist only through the coming together of various conditions. They exist conventionally because these are conditions that are dependent on each other; this does not refer to (the type of) conventional existence that is a created convention. (For those at this level,) "again, it is the meaning of the Middle Path" means that to be free from (the two extremes of) annihilationism and eternalism is the Middle Path; this is not the Middle 54

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Path of buddha-nature. If (the verse is) understood in this way, then even though the three lines all (illustrate) emptiness, "identity with emptiness" is not perfected, let alone "identity with conventionality" and "identity with the Middle." This is the meaning of the Four Noble Truths as arising and perishing (in the Tripiṭaka Teachings).

2. Emptiness, or the Shared Teachings

[From the viewpoint of the Shared Teachings,] even if "all things that arise through causes and conditions" are (directly perceived to be) essentially empty without necessarily being destroyed (in order to achieve emptiness), (the understanding that all conditioned things are) "identical with conventionality" and "identical with the Middle" is not yet attained. Although conventionality and the Middle are predicated (at this level), they are secondary to the realization of emptiness. Why? (At this level) phenomena are all empty because they are without autonomous selfhood. Conventional existences are also empty because conventional existence consists of (phenomena that are) provisionally constructed. The Middle is also empty, because it means being independent of the two extremes of annihilationism and eternalism. Although these three statements are verbally different, they all follow (the primacy of) realizing emptiness. This (level) is not as inferior as (the understanding of emptiness through) the analysis of phenomenal elements but is not as advanced as (the understanding of) the Distinct and the Perfect (Teachings); it is similar to "the three animals crossing a river"; the meaning of emptiness is shared [like a rabbit, a horse, and an elephant all cross the river but in a different manner and with different capacities].

3. The Distinct Teachings

[From the viewpoint of the Distinct Teachings, you understand reality] as "identical to emptiness, identical to the conventional existence, and identical to the Middle," but (understand) that these three are progressive and sequential stages, and that each stage is different than the others. (At this level,) the three phrases all being empty means (all things are) empty because (1) they are without an autonomous self; (2) they are empty because they are provisionally constructed; and (3) they are empty because they are (of the Middle and) not of the extremes [of annihilationism or eternalism, or Being and nothingness]. That the three types are all conventionally existent means 7b

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that (all things are) conventionally existent because they are all exist (only) as (provisional) verbal constructs. That these three phrases are all the Middle means that they are all endowed with the Middle because (the first phrase represents) the Middle as the real (truth), (the second phrase represents) the Middle as the capacity (of sentient beings), and (the third phrase represents) the Middle as reality as it is. This involves the attainment of the Distinct (Teachings) but falls short of the Perfect (Teaching).

4. The Perfect Teaching

[From the viewpoint of the Perfect Teaching, you understand reality] as "identical to emptiness, identical to conventional existence, and identical to the Middle"—although three (phrases), they are one (in meaning); although one, this is three; they are not mutually exclusive. The three types are all empty because they are beyond verbalization and conceptualization. The three types are all conventional because they merely exist as (provisional) verbal constructs. The three types are all the Middle, because they are identical to the true aspect (of reality). However, if this is verbalized as emptiness, (you must understand that at this level) this also includes conventionality and the Middle; to awaken to emptiness is to awaken directly to conventionality and the Middle. The other (two phrases) are also (to be understood) in the same way.

It should be known that if you hear a single Dharma teaching, various understandings arise and various vows are made; these are the various kinds of arousing the thought of awakening. This should also be understood. 5-10. Remaining Ways of Arousing Bodhicitta

The arousing of the thought of awakening through [5. roaming in various] Pure Lands, [6. viewing various] beings (and their lifestyles), [7. seeing] the cultivation [of various religious practices], [8. seeing the destruction or deconstruction of various] dharmas, [10. seeing various] experiences of suffering, and [9. seeing various] arising of calamities should be understood as in the previous examples, and I will not repeat the details here. 4. Three Kinds of Cessation-and-Contemplation

In the above sections we have discussed many (kinds of bodhicitta and various levels of understanding it), and now I will conclude with (discussing it in terms of) the three types of cessation-and-contemplation. 56

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The nature of reality is not limited to one phenomenon—how can you (adequately) infer it from (classifications such as) three (types of cessation-and-contemplation), or Four [Teachings, Tripiṭaka, Shared, Distinct, and Perfect, or types of understanding the Four Noble Truths]? Now, to speak of (classifications in) one, two, three, or four (parts) is to speak of the nature of reality as the object about which we are deluded, and suffering and the causes of suffering are the content of this delusion; the content of our delusion may be light or severe, and the object about which we are deluded may be (understood as) indivisible from or separate from (ourselves). From the perspective of distinguishing between mundane and supramundane realms, there are four types (or levels of understanding) of suffering and the causes of suffering; from the perspective of the natural capacities (of sentient beings) to comprehend the truth, there are one, two, three, and four [various levels of understanding and categories] that are not the same, and so forth. If a dull person within the mundane realms is severely deluded concerning the truth, that person's suffering and causes of suffering are also severe; if a discerning person is only lightly deluded concerning the truth, that person's suffering and causes of suffering are also light. The lightness or severity (of suffering and the causes of suffering) of dull and discerning people in the transmundane realms are also likewise.

The nature of reality is the object to be understood; the path and the extinguishing of suffering are the content of understanding. The object of understanding may be indivisible from or separate from (ourselves), and the content may be understood skillfully or clumsily. Within the mundane realms, the dull person is separate from the object of understanding and therefore is clumsy in understanding the content; the discerning person is indivisible from the object of understanding and therefore is skillful in understanding the content. It is also likewise for the discerning and the dull, identity or separation, and the skillful and the clumsy in the transmundane realms. Why is this so? If phenomena and the principle of reality are considered to be independent (of each other), then your dark ignorant delusions are indeed serious. This is like a father and son who think of each other as strangers and so [if they have a disagreement,] their anger and their blows are both severe. Their anger is comparable to the causes of suffering, and their blows are comparable to suffering itself. If you understand that the passionate 57

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afflictions are indivisible from the nature of reality, and that phenomena and the principle of reality are mutually related, then your suffering and causes of suffering are light. Even if they are not actually (the same) flesh and bones, if both consider [their relationship as that of] father and son, their anger and blows will be feeble.

The same is also likewise for (related pairs such as) the crude and the fine, the branches and the roots, the shared and the distinct, the universal and the particular, the difficult and the easy, and so forth.

You could speak of the suffering and causes of suffering in the mundane realms as "heavy" because they stagnate in the depths, while those of the transmundane realms are light because they "fly away." Or, (the suffering and causes of suffering) in the mundane realms are "shallow" because the delusions (that are severed are those) of the skin [and thus only skin-deep and on the surface], while those of the transmundane realms are "deep" because the delusions (to be severed) are (deeply ingrained) in the flesh.

Or, you could speak of (the understanding of) those in the mundane realms as "clumsy" because they try to be in accordance with the thoughts of others, while (the understanding of) those in the transmundane realms are "skillful" because they are in accordance with their own thoughts [or, "in accordance with (the Buddha's) own thoughts"].

Or, you could speak of (the Buddha's response to) those in the mundane realms as "skillful" because he must respond according to their (individual) capabilities, while (the Buddha's response to) those in the transmundane realms is "simple" because he does not need to respond accordingly (to limited individual capabilities).

Or, you could speak of (the understanding of) those in the mundane realms as "crude" because (it is thought that) there is (a dichotomy of) subject and object, while (the understanding of) those in the transmundane realms is "fine" because (it is realized that) there is no subject and object (dichotomy). Or, you could speak of (the attainment of) those in the mundane realms as "fine" because those on the smaller [or inferior] path (of Hinayana) ultimately (seek to) dwell in the conjured city, while (the attainment of) those of the transmundane realms is "crude" because those of the greater path (of Mahayana) ultimately (seek to) dwell in the "place of treasures" [instead of being satisfied with the lower level].

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Or, you could speak of [the defilements of] those of the mundane realms as "the branches" because they are adventitious afflictions, while [the defilements of] those of the transmundane realms are the "roots" because they are [understood as being of] the same essence [as awakening]. Or, you could speak of (the defilements of) those of the mundane realms as "the roots" because they appear first, while (the defilements of) those of the transmundane realm are "the branches" because they appear later. Or, you could speak of (the attainments of) those of the mundane realms as "shared" because they are common to both Hinayana and Mahayana, while (the attainments of) those of the transmundane realms are "distinct" because they are unique to those of the Mahayana.

Or, you could speak of (the attainments of) those of the mundane realms as "small" because they are one-sided, and as "distinct" because they are shallow, while (the attainments of) those of the transmundane realms are "great" because they are perfectly complete and "shared" because they have no barriers (between each other).

Or, you could speak of (the truth as understood by) those of the mundane realms as "particular" because it is limited, while (the truth as understood by) those of the transmundane realms is "universal" because it encompasses the universe.

Or, you could speak of the mundane realms as "universal" because they are present in all who are wise and noble, while the transmundane realms are "particular" because they are uniquely present only among [Mahayana bodhisattvas and buddhas who have] "great conditions." Or, you could speak of (the defilements of) those of the mundane realms as "difficult to sever" because they must use the skillful means of the śrāvaka and pratyekabuddha, while (the defilements of) those of the transmundane world are "easy to sever" because you rely merely on unhindered wisdom. In these ways, there are various interchangeable expressions. If we now sum this up, it can be easily understood. If we emphasize (the opposing pairs such as) "shallow and deep" and "light and heavy," this is the meaning of gradual and successive contemplation. If we emphasize that the single reality of the Four (Noble) Truths is indivisible, this is the meaning of perfect (and sudden) contemplation. If we emphasize the mutual relationship between (the pairs such as) "light and heavy," this is the meaning of variable [undetermined] contemplation. 59

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It should be known that all of these are features of the Mahayana Dharma teachings. If you perceive this meaning, you will know (the meaning of) the three types (of cessation-and-contemplation): that is, the gradual and successive manifesting of the positive [features regarding the thought of awakening], the variable [undetermined] manifesting of the positive features, and the perfect and sudden manifesting of the positive features. 5. Questions and Answers on the Four Noble Truths

Question: If there are four kinds of the causes of suffering, why are there only two kinds of resultant suffering?

Answer: If understanding is based on delusions, then the causes of suffering are classified into four levels. If delusions are based on (imperfect) understanding, then there are only the delusions of the two types of samsara. In the Hinayana (teachings), for example, when understanding is based on delusions, there are (the two types of) mistaken views and thoughts, and when delusions are based on (imperfect) understanding, there is only the one type of samsara, (with rebirth) in various phases. Question: Suffering and the causes of suffering should be (understood as) "dharmas that arise through causes and conditions," but why are the path and extinguishing suffering also understood in this way? Answer: Suffering and the causes of suffering are that which is to be destroyed, and the path and extinction are that which does the destroying (of afflictions). That which does the destroying "follows after" that which is to be destroyed; therefore, both refer to "dharmas that arise through causes and conditions." Thus, the Great Nirvana Sutra says, "The attainment of the bright light of the lamp of wisdom is caused by the extinction of ignorance." Therefore, this [extinction of suffering, or nirvana] is also part of "causes and conditions."

Question: The nature of reality is the (single) object concerning which one is deluded. Why then do you speak of two or four?

Answer: The nature of reality can be considered from (the perspective of both) the tentative and the real, and therefore (in this case) it is twofold. The nature of reality can also be considered from (the perspective of) the capacities (of individual beings), and therefore it is (in this case) fourfold. If you perceive this meaning, then (the other nine types of arousing the thought of awakening from) "(viewing) the marks," and "hearing the Dharma 60

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teachings" to "(seeing) the arising of calamities," and the classifications into four types (for each of these) can be distinguished and explained at length. 2. The Four Universal Vows

Next is (a discussion of) manifesting the positive (regarding the thought of awakening) in terms of the (four) universal (bodhisattva) vows. In the preceding section I have already manifested the meaning (of the thought of awakening) through inference regarding the nature of reality, hearing the Dharma teachings, and so forth. For the sake of those who do not yet understand completely, I will (explain) again with reference to the Four Universal Vows.

Also, [another reason to explain the meaning of the thought of awakening in other terms is that the discussion of] the Four Noble Truths clarifies (the ideal of) "seeking what is above and saving those that are below" in terms of (intellectual) understanding, while (the discussion of) the Four Universal Vows clarifies "seeking what is above and saving those that are below" in terms of resolve [or "vows" of compassion].

Also, in terms of the Four Noble Truths, "seeking (buddhahood) above and saving (sentient beings) below" is generally clarified regarding buddhahood in all three times (of past, present, and future); while in terms of the Four Universal Vows, "seeking what is above and saving those below" is generally clarified in terms of buddhahood in the future. Also, in terms of the Four Noble Truths, "seeking what is above and saving those below" is often clarified regarding all the sense organs, while in terms of the Four Universal Vows, "seeking what is above and saving those below" is clarified only regarding the mental sense organ. Such distinctions facilitate understanding, and those who already understand do not need to linger (for additional explanation). 1. Arising and Perishing

[Causes of suffering:] Mental activity does not arise by itself, but necessarily depends on arising through (the interplay of various) conditions. The mental sense organ is the cause (of thoughts), the multifarious objects (of mental activity) are the conditions, and the thoughts that thus arise are the phenomena that are thus produced. This sense organ and its objects—the subject and object—twirl through the three phases (of arising, changing, 61

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and perishing), stealthily arising and stealthily taking their leave. They are (continuously) newly born and newly perishing, not abiding from moment to moment. They flicker like lightning and flow rapidly like a torrential stream. [Suffering:] (In terms of the five aggregates,) visible forms are like bubbles, sensations are like foam, conceptions are like flames, volitions are like a (mirage, like the conjured) city, and consciousness is like an apparition. Everything that you possess in this world—your country and land, fields and houses, wife and children, riches and belongings—all is lost in a single moment; they appear momentarily but are gone in an instant. (All things in) the three times (of past, present, and future) are transient, (the body is) like a basket (of poisonous snakes)—nothing but suffering.

[The path:] If four mountains [of birth, old age, disease, and death] converge upon you (from all sides), there is no place left to escape; the only thing to do is to singlemindedly focus on (the three disciplines of) keeping the precepts, samadhic concentration, and wisdom.

[Extinction:] (Therefore,) vertically (and progressively) eradicating the perverted views and horizontally (in one fell swoop) severing the sea of (birth and) death, you can cross over the flowing stream of existence. The Great Nirvana Sutra says:

In the past I, [the Buddha,] was the same as you—

Not being able to have insight into the Four (Noble) Truths; For this reason I transmigrated for a long time.…

(The meaning of the parable of) the burning house (in the Lotus Sutra) is like this; why should you "drown in self-indulgent and licentious amusements" (like the children in the burning house)? Therefore, compassion gives rise to the Four Universal Vows, to "extract suffering and grant bliss." This is the meaning [of the vows and arousing the thought of awakening], just as when Śākyamuni saw the tilling of the field [and felt compassion for the insects], or when Maitreya saw the destruction of a tower [and realized the transiency of all things]. You avoid the (first) nine states of bondage through having a clear understanding of the Four Noble Truths, and (further) avoid the single (tenth) state of (Hinayana) liberation [of complete extinction] through arousing the Four Universal Vows. Thus, you are neither in (substantial) bondage nor liberated, 62

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but you arouse the true and correct thought of awakening. This clarifies the meaning of "manifesting the positive" [regarding the thought of awakening in terms of "arising"].

2. Nonarising

Next, just by contemplating the mutual relationship of the sense organs and sense objects arising in the mind in a single thought-moment, (you can perceive that) there is no subject nor object that is not empty in itself. Though we (conventionally) say in a deluded way that thoughts "arise," in this "arising" there is actually no autonomous own-being, nor other-being, nor both together, nor absence of causes. When (a thought) arises, it does not come from itself, nor from something else, nor from both (itself and something else), nor apart from (itself and something else); and when it goes away, it does not pass away to the east, west, south, or north. This thought does not exist inside, outside, in both, or somewhere in between, nor does it abide permanently on its own. It merely has a verbal designation, and its name is "a thought." This verbal designation does not abide (permanently), nor does it not abide (at all). Since it is incomprehensible, the arising (of the thought) is indivisible from its nonarising, as well as the lack of its nonarising; its existence [conventional being] and nonexistence [non-Being] are both quiescent. Ordinary ignorant people speak of "existence," but the wise know (the true meaning of) nonexistence [or rather, "non-Being"]. This can be compared to (a child who sees the reflections of) the moon in the water and is happy (thinking that he is able) to obtain it, but is sad when (he enters the water and the moon) is lost; adults neither rejoice nor grieve whether (the moon's reflection) comes or goes, [because they know that it is only a reflection]. Reflections of images in a mirror or magical transformations are also like this.

The Sutra of the Questions of Viśeṣacintibrahma says, "Suffering has no arising, the causes of suffering have no accumulation, the path is nondual, and extinction does not arise."

The Great Nirvana Sutra says:

[Bodhisattvas] understand that there is no (substantial) suffering in suffering, and therefore they possess the real truth.… They understand that 63

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there is no (substantial) extinction in extinction, and therefore they possess the real truth. [The causes of suffering:] The causes of suffering are in themselves empty. You should not be like a thirsty deer that chases after (the mirage produced by) a shimmering sun.

[Suffering:] Suffering is in itself empty. You should not be like a foolish monkey that grasps after (the reflection of) the moon in the water. [The path:] The path is in itself empty. However, you should not say, "I practice (the path) that is empty, therefore I do not practice (the path) that is not empty." If the Dharma itself is to be discarded (after you cross to the other shore) as in the simile of the raft, then how much more so (should you discard) that which is not the Dharma.

[Extinction:] Extinction is in itself empty, but you should not say that sentient beings have a certain lifespan [and then die and become nothing, because both this life and "after-life" are empty of substantial Being]. Who can realize the extinction of this through the extinction of that? The cycle of birth and death itself is empty—how can it be abandoned? Nirvana itself is empty—how can it be obtained?

[The Perfection of Wisdom in 25,000 Lines] says:

I [Subhūti] do not wish to say that within the nonarising of phenomena there is the cultivation of the path (in stages), whether it be the four mindfulnesses or the eightfold noble path. I do not wish to say that within the nonarising of phenomena there is any attainment of fruit, whether it be that of the stream-enterer or the arhat.

Following this example, you should also say "I do not wish to say that within the nonarising of phenomena there is any visible form, sensations, conceptions, volitions, or consciousness; and I do not wish to say that within the nonarising of phenomena there is greed, hate, or ignorance." Only have compassionate thoughts toward sentient beings and arouse the vow to remove the two kinds of suffering and grant the two kinds of bliss. By realizing the emptiness of suffering and its causes you can avoid the nine stages of bondage, and by realizing the path and extinction you can avoid the one stage of [complete extinction of inferior Hinayana] liberation. Thus, you are neither in bondage nor liberated, but arouse the true and correct thought 64

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of awakening. This clarifies the meaning of "manifesting the pertinent" [or the "positive," regarding bodhicitta in terms of "nonarising"]. 3. Immeasurable

Next, just by contemplating the sense organs and sense objects arising in the mind in a single thought-moment (you can perceive that) the arising of thoughts is conventionally existent in itself. The thoughts or mind of conventional names is the basis for both delusion and understanding; thus, one says that the Four Noble Truths have immeasurable aspects. [Suffering and the causes of suffering:] The triple world does not have a distinct reality; it is merely due to production by a single mind. The mind is like a skillful artist who creates (paintings) with various colors. The mind constructs the six destinies, making distinctions and analyzing them into immeasurable varieties and differences. It is these so-called false views and passionate desires that are the aspects of the light and heavy causes of suffering both within this (mundane) realm (of delusions) and in the transmundane realm. In the same way, samsara refers to the aspects of light and heavy suffering both in the ordinary realm of transmigration and in the transmundane realm.

[The path:] Understanding arises by reverting and converting this mind. It is like an artist who washes away all the colors and forms and paints with (new) pigments.

[In terms of arising and perishing, the Tripiṭaka forms of contemplation include those from] the so-called "contemplating the body as impure" to "contemplating the mind as impermanent." Such an understanding of the (thirty-seven) "parts on the way" [as a gradual progression from lower to higher levels] is like taking a circuitous way to the conjured city. [In terms of nonarising, contemplation in the Shared Teaching involves] contemplating the body (to realize that) the body is empty (of substantial Being) and contemplating the mind (to realize that) the mind is empty. Within emptiness there is no (substantial) impermanence, nor any (substantial) impurity. Such an understanding of the "parts on the way" is like heading directly to the conjured city.

[In terms of the immeasurable, contemplation in the Distinct Teaching involves] contemplating the body as impermanent (so that you realize) that impermanence is identical to emptiness and contemplating the true 65

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Dharma-nature of the body as neither permanent nor impermanent, neither empty nor not empty. Contemplation of the mind is also like this. Such an understanding of the "parts on the way" is like taking a circuitous way to the place of treasures.

[In terms of the spontaneous, contemplation in the Perfect Teaching involves] contemplating the true nature of the body (to realize that) it is neither pure nor impure, yet also illuminating its purity and impurity; and contemplating the true nature of the mind (to realize that) it is (neither) permanent nor impermanent, yet also illuminating its permanence and impermanence. Such an understanding of the "parts on the way" is like heading directly to the place of treasures.

[Extinction:] The person (of the Tripiṭaka Teaching) who has annihilated mistaken views and delusions is called a "stream-enterer." The person who annihilates the conceptual delusions is called (the attainer of the other) three fruits (of once-returner, nonreturner, and arhat).

The person (of the Shared Teaching) who has extinguished mistaken views is said to be at the "level of insight" (into the Four Noble Truths), and the person who has extinguished conceptual delusions [or "attitudes"] is said to be at the level of the lesser (weaker delusions), the level of freedom (from desires), or the level of completing discernment, until you attack the remaining propensities (for attachment) and are called a pratyekabuddha. The person (of the Distinct Teaching) who has extinguished mistaken views and conceptions is said to be on the ten stages of abodes; one who has extinguished the minute dust-like delusions is said to be on the ten levels of practice and the ten levels of merit transference; one who has extinguished (fundamental) ignorance is said to be on the level of the ten bhūmi stages, equivalent to awakening, and sublime awakening.

The person (of the Perfect Teaching) who has extinguished mistaken views and conceptions and the minute dust-like delusions is said to be on the ten levels of faith; one who has extinguished (fundamental) ignorance is said to be on the levels of the ten abodes, the ten of practice, the ten of merit transference, the ten bhūmi stages, equivalent to awakening, and sublime awakening.

(At this level,) distinctions are made (concerning the Four Noble Truths) into sixteen categories, so that the path and extinction [as well as suffering 66

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and the causes of suffering] are not (considered) the same, and the Buddha Dharmas are (seen to be) as numerous as the sands of the Ganges River. There are so many distinctions and ways of analyses that they are beyond expression. Yet (one who has understanding) perceives them as (clearly as contemplating a piece of) fruit on the palm of the hand, without any warped misunderstanding. (Such a person knows that) all things arise from the mind; there is no other place they could come from.

By contemplating a single thought (in this way), you are able to have penetrating understanding of thoughts that are beyond expression. (By understanding) thoughts that are beyond expression, you are able to have penetrating understanding of phenomena [as objects of thought] that are beyond expression. (By understanding) dharmas that are beyond expression, you can have penetrating understanding of nonphenomena and nonthoughts. Contemplating all thoughts [in contrast to contemplating one single thought] is also like this.

The ordinary person caught in one of the nine (destinies of) bondage does not realize or know (these matters), like a very rich but blind child sitting in a treasure store of jewels. (The blind child) cannot see (the wonderful jewels), and instead is agitated and burdened by them, and the treasures become a hindrance. Those of the two vehicles are feverishly diseased and take all the jeweled treasures to be demons, tigers, dragons, and serpents, and so discard them and run away, "suffering loneliness and hardship for over fifty years" [like the lost ignorant son in the Lotus Sutra]. Although there are differences between (the nine states of) bondage and (the tenth state of Hinayana) liberation, they are all lacking the supreme and precious treasure of the Tathāgata [that is, attainment of buddhahood]. By arousing great mercy and compassion and the (universal) vows, you "extract suffering and grant bliss." Thus, you are neither in bondage nor liberated, but arouse the true and correct thought of awakening. This clarifies the meaning of "manifesting the positive" [regarding bodhicitta in terms of "immeasurable"]. 4. Spontaneous

Next, (by contemplating) the mutual interrelationship of sense organs and sense objects arising in the mind in a single thought-moment, (you can perceive that) it [the single thought] is "identical with emptiness, identical with conventionality, and identical with the Middle." Both sense objects and 67

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sense organs are (indivisible from) true reality, both are ultimately empty, both are the womb of the Tathāgata, and both are the Middle Path. Why are they "identical with emptiness"? Both arise through conditions. Whatever arises through conditions lacks autonomous own-being. Whatever lacks own-being is empty.

Why are they "identical with the conventional"? To arise while lacking autonomous own-being is to have only conventional existence. Why are they "identical with the Middle"? They do not transcend the nature of reality, so both (emptiness and conventionality) are identical with the Middle.

You should know that one single thought (at the same time) is identical with emptiness, identical with conventionality, and identical with the Middle. All (three) are ultimate emptiness, all are the womb of the Tathāgata (tathāgatagarbha), and all are the true aspect of reality. They are not three yet three; they are three yet not three. They are neither fused (into one) nor dissociated (into three completely independent truths), and yet they are both fused (into a single truth) and dissociated (into three distinct truths). It is not possible to say they are either "one" or "different," yet they are both "one" and "different." This is analogous to (the relationship between) bright light and a mirror. Bright light is analogous to "identity with emptiness"; the image (in the mirror) is analogous to "identity with conventionality"; the mirror itself is analogous to "identity with the Middle." These (three aspects of a reflection in a mirror) are neither fused (into an indistinguishable phenomenon) nor disassociated (into completely independent phenomena), yet they are undeniably fused (into a single occurrence) and disassociated (into its various aspects). They are not one nor two nor three (in a sequence), and yet the two-to-three (sequence) is not violated.

This single thought-moment is neither (simply) vertical [that is, sequential] nor horizontal [that is, taken as a whole]; it is beyond conceptual understanding. This is so not only for the self [or "mind"], but also for the Buddha and sentient beings.

The Flower Garland Sutra says, "The mind [oneself], the Buddha [the ideal], and sentient beings [other people]; there is no distinction among these three." You should know that your own mind is thus endowed with the entire Buddha Dharma.

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The Sutra of the Questions of Viśeṣacintibrahma says:

It is only when you are deluded concerning the aggregates, sense entrances, and sense objects

That you seek awakening (apart from them).

The aggregates, sense entrances, and sense objects are indivisible from (awakening);

Apart from these there is no awakening.

The Vimalakīrti Sutra says, "The liberation of the Tathāgata should be sought in the mental processes of sentient beings." Since sentient beings are (already) indivisible from (or equal to) awakening, there is nothing further to be attained; since sentient beings are indivisible from (or equal to) nirvana, there is nothing further to be extinguished. Since a single thought is already like this, all thoughts are also likewise, and all phenomena are also likewise. The Contemplation of Samantabhadra says, "[Great Sun Buddha] Vairocana pervades all places." This is the same meaning [as the point made above].

You should thus know that all dharmas [or "phenomena"] are the Buddha Dharma, because they are (integral with) the Tathāgata and the universe. If so, then why is it also said [in the Flower Garland Sutra] that "the mind cavorts in the universe as if in space," and "Ignorance and awakening" [or "darkness and light"] are indivisible from (or equal to) ultimate emptiness"? (The reason is,) these (statements) are made from the perspective of emptiness, but (ultimately) emptiness is indivisible from (or equal to) nonemptiness and is also neither emptiness nor nonemptiness. It is also said [in the Flower Garland Sutra], "The billions of scrolls of sutras are contained in one minute particle of dust," that is, all the Buddha Dharmas are included in the mind, like the seeds in the earth or like (each kind of incense in) a ball of incense. These are stated from the perspective of (conventional) existence, but (ultimately) existence is nonexistence and is also neither existence nor nonexistence.

It is also said [in the Introduction], "there is not a single color nor scent that is not the Middle Path." This is stated from the perspective of the Middle Path, but there are both the Middle and the extremes, and there are neither extremes nor a lack of extremes (the Middle)—thus (the threefold truth of 69

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the perfect integration of emptiness, conventionality, and the Middle) is complete and is not extinguished. You should not cling to words and thus tarnish the Perfect (Teaching) and falsify this noble meaning. If you are able to understand this, (then you will know that) when a single thought-moment based on sense organs and sense objects arises in the mind, the sense organs (each at least potentially contains) a myriad aspects of true reality, and it is the same for the sense objects. When a single thoughtmoment arises in the mind, it also (contains) myriad aspects of dharma stores. The encounter of the dharma realm of the Buddha [sense organs] and the dharma realm of phenomena [sense objects] gives rise to the dharma realm [of the mind, consciousness]; there is nothing that is not the Buddha Dharma. Samsara is (indivisible from) nirvana—this is called the truth of suffering [understood correctly in terms of the perfectly integrated threefold truth]. One sense object has the three (aspects of) sense objects, and one thought has the three (aspects of) mind [of emptiness, conventionality, and the Middle]. Each and every sense object contains myriad (eighty-four thousand) passionate afflictions, and each and every mind or thought is also likewise. Greed, anger, and delusion are also (indivisible from) awakening, and passions are also (indivisible from) awakening—this is called the truth of the causes of suffering [understood correctly in terms of the perfectly integrated threefold truth].

Thus, transposed, each and every gateway to the passionate afflictions is a gateway to the myriad (eighty-four thousand) samadhic concentrations; it is also a gateway to the myriad (eighty-four thousand) dhāraṇī spells; it is also a gateway to the myriad (eighty-four thousand) methods of overcoming (the passionate afflictions); it is also a gateway to the myriad (eighty-four thousand) perfections.

[The Great Nirvana Sutra says,] "If (dark) ignorance is converted, it thereupon changes to (bright) awakening," as ice melts and becomes water. It is not a remote thing; it does not come from someplace else. Just one thought in the mind contains everything everywhere; it is like the wish-fulfilling jewel—it neither exists as a jewel nor does not exist as a jewel. If you say that it does not exist, this is a falsehood; if you say that it exists, this is a false view. It cannot be cognized, and it cannot be expressed with words. 70

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[Although samsara is indivisible from nirvana and so forth,] sentient beings who are in the midst of this inconceivable and unobstructed reality create conceptual bonds [by making distinctions and becoming attached to them]. They seek liberation within phenomena that offer no liberation. Therefore, (bodhisattvas) arouse great compassion and make the Four Universal Vows to extract two kinds of suffering [by saving all beings and severing passions] and bestow two kinds of joy [by mastering all teachings and attaining buddhahood]. Therefore, this is called the arousing of the true and proper (aspiration for the) thought of awakening that is beyond (the duality of) bondage and liberation.

The first three (levels of understanding the vows) were discussed in terms of the Four Noble Truths; now [at the level of the Perfect Teaching], they are discussed in terms of "Dharma stores, dust-like (passionate) defilements, samadhic concentration, and the perfections." Their meaning is the same. 5. Further Remarks on Bodhicitta: The Mutual Relationship among the Four Universal Vows

Question: Previously (in the section) on "filtering out the negative" (regarding the thought of awakening), it was said that (the ten states of mind from the hellish to that of the śrāvaka and pratyekabuddha) are negated. Now (in this section) on manifesting the positive, why is it said that (those of the two vehicles) are also affirmed?

Answer: To say that they are "also positive" means:

[1-1.] All [bodhisattvas of the four teachings, including those of the Tripiṭaka Teaching,] transcend the duality of bondage and liberation [or, "are neither in bondage nor liberated"]; therefore it is said that (their way is) also positive.

[1-2.] They all share (the goal of) "seeking (awakening) above," and also (the bodhisattvas of the Tripiṭaka Teaching) gradually and progressively realize the (ultimate) truth; therefore, it is said that (their way is) also positive. [1-3.] Also, since this is truly difficult to know, tentative (means and truths) are utilized to manifest the real; therefore, it is said that (their way is) also positive.

These three reasons imitate the worldly method of teaching to indicate that this (way of the Tripiṭaka bodhisattva) is "also positive." 71

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[2.] Also, the tentative does not encompass the real, but the real does encompass the tentative—I wish to manifest this inclusiveness and make it easy to perceive; therefore, it is said that (their way is) also positive. This one reason imitates the individual method of teaching; therefore, it is said that it is positive.

[3.] Also, one thought of awakening involves all thoughts of awakening. If (one thought) is not expounded, then all (thoughts) cannot be known. Therefore, it is said that this way is also positive. This one reason imitates the therapeutic method of teaching; therefore, it is said that it is positive. [4.] If you speak from (the perspective of) the ultimate, the first three are in terms of the tentative and the last one is in terms of the real. This is like (1) a good physician who has a secret method that comprehensively includes all methods; or (2) the agada panacea that incorporates the efficacy of all medicines; (3) like eating milk with rice gruel, for nothing more is needed; or (4) everything being included (in everything else) like the wish-fulfilling jewel. There are tentative and real (aspects to) manifesting the positive; this meaning should be known.

Also, "one" refers [to the phrase in the Lotus Sutra,] "because of the causes and conditions of the one great purpose (for a buddha to appear in the world)."

Why is it "one"? Because it is a single true reality and not false; because the one path is pure; and because, [as it says in the Flower Garland Sutra] "all unobstructed people escape from samsara on the one path." Why is it "great"? Because its nature is vast and broad so that it includes much; it involves great wisdom and great severance (of passionate afflictions); it is the vehicle taken by great people; it is the great lion's roar, and the great benefit of both ordinary and noble people; therefore, it is called "great." "Purpose" refers to "the manner of the buddhas (in all worlds) in the ten directions in the past, present, and future" [as it says in the Lotus Sutra,] by which they themselves accomplish the path of buddhahood, and by which they transform and save sentient beings. Therefore, it is called "purpose." "Causes and conditions" refer to (the idea that) sentient beings themselves are the "causes" (of their own thought of awakening) in accordance with their empathy with buddhahood, and the Buddha is the "condition" in that (the 72

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empathy of sentient beings) arouses a response (from a buddha). Therefore, it is called "causes and conditions."

Again, the right thought of awakening cannot be said to be three, nor can it be said to be one, nor can it be said to be neither three nor one, nor both three and one. Therefore, it is called the "inconceivable" right (thought of awakening that is beyond conceptualization and verbalization). Also, the right (thought of awakening) is "spontaneous"—not something created—[as it says in many sutras and treatises] "it is not something created by the Buddha, by gods, or by people or asuras." The perpetual objective realm is without (substantial) marks; perennial wisdom has no (substantial) objects. The wisdom that has no objects takes the objective realm of no marks as its object; the objective realm of no marks becomes the marks of the wisdom that has no objects. Wisdom and the objective realm are a mysterious unity, and yet we (conventionally and distinctly) speak of "the objective realm" (of our experience) and "wisdom" (in understanding that realm). Therefore, it is said that they are "spontaneous" [or "uncreated"]. Also, as it says in the Questions of Mañjuśrī [on Awakening], the right (thought of awakening) is (qualified as follows): (1) "The destruction of all (mistaken notions of) arousing is called the (true) arousing of the thought of awakening. Nevertheless, you should (always) arouse the thought of awakening in accordance with the mark of awakening," (that is, emptiness). (2) Also, (the thought of awakening as conventional) is not (substantially) aroused and yet it does (provisionally) arise; there is no (substantial) being in accordance with (the features of wisdom), yet there is (the conventional) being in accordance with. (3) Also, (the thought of awakening as the Middle) transcends all destruction, transcends all being in accordance with, and illumines both destruction and being in accordance with. This is called (the true) arousing of the thought of awakening.

In this way, these three (reasons, or aspects of the thought of awakening) are neither one nor different. They are in accordance with the principle (of reality, that is, emptiness), with the phenomenal (conventional existence), and with neither the real nor the phenomenal (that is, the Middle). Therefore, this is called "right" (or "positive").

If we are to illustrate this meaning, [it can be said that the thought of awakening in this ultimate sense is synonymous with] all the Dharma 73

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teachings such as (that described as) "spontaneous," "beyond conceptualization," and "the causes and conditions of the one great purpose"—all of these refer to destruction [or deconstruction of mistaken notions], they all refer to being in accordance with (the features of wisdom), and they all refer to neither subversion nor being in accordance with; they illuminate both deconstruction and being in accordance with.

[Thirteen differences between lower and ultimate levels of the thought of awakening:]

[1.] Also, the first three (types of) positive or right (thought of awakening) are perceived through inferior, middling, and superior wisdom. The final single (type of) right or positive (thought of awakening) is perceived through the most superior wisdom.

[2.] The first three right or positive (types of the thought of awakening) are common (and share various aspects), but the final one is unique. [3.] The first three are shallow, near, and roundabout, but the final one is profound, far, and direct, and so forth.

[4.] The first three right or positive (types of the thought of awakening) are small, middling, and great, but the final one is the greatest of the great, [5.] Most supreme of the supreme,

[6.] Most perfect of the perfect,

[7.] Most complete of the complete,

[8.] Most true of the true,

[9.] Most real of the real,

[10.] Most fully revealed of the revealed,

[11.] Most mysterious of the mysterious,

[12.] Most sublime of the sublime, and

[13.] Most inconceivable of that which is inconceivable (beyond conceptualization and verbalization). Those who are able, in this way, to filter out the negative and manifest the positive (factors regarding the thought of awakening), to incorporate the tentative and be conscious of the real, and to actually arouse the thought of awakening—they all have the seeds of buddhahood.

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[1.] Like a vajra-diamond that is born from the nature of (hardness, the quality of) metal, so the Buddha's thought of awakening is aroused from great compassion.

[2.] This (thought of awakening) precedes all practices, as when you first swallow pure water before you drink the [bitter] asaru medicine. [3.] This (thought of awakening) is the most supreme among all practices, as the faculty of vitality is most supreme among all faculties. Among the Buddha's true Dharma teachings and proper practices, this (arousing of the) thought of awakening is the most supreme.

[4.] It is like a prince who is born endowed with the features of kingship, so that the great ministers revere and respect him, and he wins great renown. [5.] It is like the kalaviṅka bird, whose voice is superior to other birds even when it is still in its shell.

This thought of awakening has tremendous power:

[6.] Like a bowstring made of lion's sinew,

[7.] Like lion's milk,

[8.] Like an adamantine hammer, [or "like a garuḍa" (golden-winged bird),] and

[9.] Like (Viṣṇu-)Nārāyaṇa's arrows [that pierce the hard armor of the enemy while he rides into battle on a garuḍa].

[10.] It contains the power of all jewels to remove poverty and suffering, like the wish-fulfilling maṇi jewel.

Even if you are a little lazy or a little deficient in deportment, one (who has the thought of awakening) is still superior in meritorious qualities to those of the two vehicles. If I may summarize the most important point: this thought of awakening contains all the meritorious qualities of the bodhisattva, and because of it you are able to accomplish the supreme and perfect awakening (of the buddhas) of the past, present, and future. 7. Concluding Remarks on Bodhicitta

If you (truly) understand this thought of awakening, then you effortlessly achieve cessation-and-contemplation. Contemplation is not (substantially) aroused, and yet it is unhindered (insight into reality); cessation is quiescent extinction (of passionate afflictions), which is the very nature (of reality). 75

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Cessation-and-contemplation is (indivisible from) awakening, and awakening is (indivisible from) cessation-and-contemplation. The Ratnarāśi Sutra says that if a monk does not cultivate the Dharma practices of a monk, there will be no place in the great chiliocosm where he can even spit, let alone receive offerings from people. Sixty monks thus wept bitterly and said to the Buddha, "We will die before long, because we will not be able to receive offerings." The Buddha said, "Very good, very good; you arouse thoughts of shame." One of the monks asked the Buddha, "Which monks are able to receive offerings?" The Buddha answered, "One who is in the assembly of monks, cultivates the proper deeds of a monk, and attains the proper benefits of a monk—that person is able to receive offerings. The four incipient ones (at the entry of the path) and (those of) four fruits (of stream-enterer, once-returner, nonreturner, and arhat) make up the assembly of monks; the thirty-seven steps (on the path) make up the proper deeds of a monk, and the four fruits make up the benefits of a monk." The monk said again to the Buddha, "How about if one arouses the thought of Mahayana?" The Buddha said, "If you arouse the thought of Mahayana and seek all-wisdom (of emptiness), even if you do not follow (the ways of) the assembly, do not cultivate the proper deeds, and do not attain the (resulting) benefits, you are able to receive offerings." The monk was surprised and said, "Why is that person able to receive offerings?" The Buddha said, "That person receives (enough) clothing to cover the earth and receives food the size of Mount Sumeru; also, that one is able to compensate the donor for the favor." You should know that the ultimate fruit of the Hinayana (of an arhat) does not compare to even the primary thought of awakening of Mahayana. The Secret Store of the Tathāgata Sutra says that if you (1) harm your father, who has become a pratyekabuddha, (2) steal things (belonging to) the Three Treasures (Buddha, Dharma, and Sangha), (3) defile your mother, who has become an arhat, (4) slander the Buddha with matters that are not true, (5) use double-talk (to cause dissension) among wise and noble members (of the sangha), (6) use evil speech to disparage noble people, (7) destroy and trouble those who seek the Dharma, (8) become angry enough to kill your own father, (9) are greedy enough to steal things belonging to those who keep the precepts, and (10) are so ignorant as to (cling to) the extreme 76

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views (of eternalism or annihilationism), then you are an evil person who commits the ten evil deeds.

However, if you are able to know that the Tathāgata's teaching concerning causes and conditions is that there is no (substantial) self nor (eternal) life-force, no (substantial) arising nor perishing, no defilement and no attachment, and that the fundamental nature (of reality) is pure, and if you thus know that the fundamental nature of all phenomena is pure, (you should also know that) I do not teach that the people who comprehend and believe (in this way) are headed for hell or for the other evil destinies. Why? Because phenomena do not (substantially) accumulate nor do passionate afflictions aggregate; phenomena neither arise nor abide, but things arise and then return to extinction through the merging of causes and conditions. If a thought arises and then perishes, then all bonds (of passionate afflictions) also arise and then perish. In this way you should understand that there is no (substantial) place for transgressions (to abide forever). Even if there were transgressions that had abiding duration, there is no (substantial) place for this to occur. This (situation) is like a room that has been dark for a hundred years. If a lamp is lit, the darkness cannot say, "I am the master of this room, and have dwelled here for a long time and will not leave." As soon as the lamp is lit, the darkness vanishes. The meaning is the same here. This sutra comprehensively indicates the four above (types of) the thought of awakening:

[1.] "If you know the Tathāgata's teaching of the dependent arising of causes and conditions"; this indicates the first (type of) the thought of awakening.

[2.] "If (you know) neither arising nor perishing"; this indicates the second (type of) the thought of awakening. [3.] "If (you know) that the fundamental nature is pure"; this indicates the third (type of) the thought of awakening.

[4.] "If (you know that) all phenomena are pure in their fundamental nature"; this indicates the fourth (type of) the thought of awakening. The first (type of) the thought of awakening is already able to remove the layers [of karmic weight] of the ten evil deeds—how much more so the second, third, and fourth (types of) the thought of awakening. If a practitioner hears of this supreme and wonderful meritorious quality, that one 77

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will spontaneously rejoice, as a dark place with (foul-smelling) castor-oil is illuminated by light and (made fragrant by sweet-smelling) sandalwood. Question: The term "the dependent arising of causes and conditions" is common (to all four types). Why is its meaning applied only to the first (level) of contemplation?

Answer: Since it comes first, the term was taken [for this first level, but it is actually common to all levels]. Also, it is convenient (for understanding) at the first level of contemplation (to speak of) the "dependent arising of causes and conditions" of phenomena and their features. If we speak of "arising and perishing," however, this is distinct (to the first level). The later three have some (features) in common and some distinct, but they are named in accordance with their distinct features.

3. The Six Identities

(Next is) manifesting the positive in terms of (the levels of attainment of) the Six Identities. Are these "positive" regarding the beginner, or are they "positive" regarding the "final mind" [that is, the later advanced stage of awakening]?

Answer: As it says in the Great Treatise concerning (the spark at the beginning and the resulting flame of) a burning torch, "It is neither at the beginning nor separate from the beginning; neither at the end nor separate from the end." If you are endowed with both wisdom and faith, then upon hearing that a single thought-moment is identical with the positive (aspects that are conducive to the thought of awakening), faith will keep you from denigrating [what you do not understand], and wisdom will keep you from being apprehensive [about your inability to attain awakening]. (In this case,) both the beginning and later (stages) are positive. If you do not have faith, then (you despair that) the exalted levels of the sage are not part of your own wisdom, and if you do not have wisdom, you become arrogant and think that you are already equal to a buddha. (In this case,) both the beginning and the later are negative [and not conducive to attaining the thought of awakening]. For these reasons, you should know the Six Identities: [1.] Identity in principle (of reality)

[2.] Verbal identity

[3.] Identity in contemplative practice

[4.] Identity in resemblance

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[5.] Identity in partial realization

[6.] Ultimate identity

These six (levels of) identity begin with (the stage of) the ordinary ignorant person and end with (the stage of) the Noble One [the Buddha]. Since you begin at (the stage of) the ordinary person, you can purge doubt and fear, and since you end at (the stage of) the Noble One, you can purge arrogance. 1. Identity in Principle (of Reality)

Identity in principle means that one single thought-moment is identical with the principle of the womb or store of the Tathāgata (tathāgatagarbha). It is identical with emptiness because of its suchness (tathā), identical with conventional existence because of its function as a treasure house (garbha) [in appearing in the world in various forms], and identical with the Middle because of its (participation in the) principle (of reality). The three wisdoms [of all-wisdom (of emptiness), wisdom of the path, and universal wisdom] are included in a single thought, though this is beyond conceptual understanding, as explained above. Threefold truth is one truth, though neither three nor one; each and every color and scent is endowed with all of reality. Every single thought is also like this. This is called "identity in principle" which is positive (and conducive to right) arousing the thought of awakening. Also, this "(identity in) principle" is (indivisible from) calming and contemplation, [or "cessation and insight"]. [That each moment of thought is] (indivisible from) quiescence is called "cessation," and [that each moment of thought] is (indivisible from) luminosity is called "contemplation" or "insight."

2. Verbal Identity

Even though there is already identity in principle, this may not be known in your daily life. If you have not heard of the threefold truth, and are completely unaware of the Buddha Dharma, you are like cattle or sheep whose eyes do not comprehend the (eight) directions. When you hear of the one true awakening as explained above—whether from a teacher or from (reading) the scripture scrolls—and attain penetrating understanding within (the limits of) words, and know that all dharmas (teachings, practices, and phenomena) are the Buddha Dharma, this is awakening as indivisible from words. This is also called "verbal cessation-and-contemplation." If you rush from place to place in search of (the truth) when you have not yet heard 79

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(these teachings), and then hear them and the mind striving upward finally finds rest—this is called "cessation" (at the verbal level). To have faith in (a verbal and conceptual understanding of) the nature of reality and not (yet) have faith in the variety (of wider implications) is called contemplation or insight (at the verbal level).

3. Identity in Contemplative Practice

Identity in contemplative practice means that if you merely hear the verbal and oral explanation (of the Buddha Dharma), you are like an insect chewing on wood and accidentally making letters. That insect does not know whether (the marks it is making) are letters or not letters. If you do not have penetrating understanding, how can you have awakening? It is imperative that your mental insight is clear and full so that there is a correspondence between the principle (of reality) and your wisdom, that your actions are in accordance with your words, and that your words are in accordance with your actions. The Flower in the Hand Sutra says, "(There are those) who speak much but do not practice; I do not rely on words, but practice awakening (of a bodhisattva) solely in the mind." When mind and mouth are in correspondence with each other, this is the awakening of contemplative practice. Four phrases from the Great Treatise evaluate being endowed with wisdom through hearing (the Dharma teachings). This (endowment of wisdom) is comparable to when the eye gains (illumination from) the sun, things are illumined fully and without distortion. Contemplative practice is also like this. You do not stop your mental contemplation even though you have not yet fathomed the principle (of reality). This (practice) is like the simile in the Sutra on the Samādhi of Heroic Progress of shooting arrows at a target, [that is, advancing from the easy large targets to the difficult small targets]. This is called the awakening of contemplative practice.

This is also called the "cessation-and-contemplation of contemplative practice." To constantly produce these thoughts is called "contemplation" (at the level of contemplative practice), and to suspend other thoughts is called "cessation" (at the level of contemplative practice).

4. Identity in Resemblance

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increasingly quiescent, as when you learn the art of archery and hit the target more accurately. This (improvement) is called contemplative wisdom that (increasingly) resembles (that of the Buddha). [As it says in the Lotus Sutra, at this level of your understanding,] all the worldly occupations that sustain life are in no way contradictory (to the practice of the Buddha Dharma), and your thoughts and conceptions are all what have already been expounded in the sutras by previous buddhas. This is as explained [in chapter 10 on "Dharma Preachers" in the Lotus Sutra] concerning the purification of the six senses. (At this level,) "cessation" is the perfect overcoming of ignorance, and "contemplation" resembles the meaning of the Middle Path. 5. Identity in Partial Realization

Identity in partial realization means that by the power of the contemplation (achieved at the previous level) of resemblance, you enter the stage of the copper wheel [king]. (At this level,) first you destroy ignorance and perceive buddha-nature, opening the storehouse of treasures and manifesting true thusness. This is called the awakening (of the stages) of abodes. Eventually you reach (the stage of) "(almost) equivalent to awakening," as ignorance becomes minute and weak, and wisdom in turn grows prominent. This (progress) is like (the lunar cycle where,) from the first day to the fourteenth day, the disk of the moon (gradually) becomes round and perfect as the dark area (gradually) disappears. If you wish to attain awakening with the body of a buddha, then you pass through the eight phases for attaining the path [by a historical buddha, from dwelling in Tuṣita Heaven to entering final nirvana]; if you are to attain the path with the body of one of the other nine destinies, you appear in various incarnations [as a bodhisattva, like Avalokiteśvara] in the "Gateway to Everywhere" [chapter 25 of the Lotus Sutra,] as explained extensively in the sutras.

This is called awakening (at the level) of partial realization. It is also called "partial realization of cessation-and-contemplation," and "partial realization of wisdom and severance (of passionate afflictions)." 6. Ultimate Identity

Awakening (at the level of) ultimate identity means (advancing) one more turn from (the level of) "(almost) equivalent to awakening" to enter sublime awakening, where the light of wisdom is perfect and complete and does not 81

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need to increase any more. This is called the fruit that is awakening. Nothing more is severed at the time of final great nirvana (upon death). This is called the fruit of fruits. A person (at the stage of) "equivalent to awakening" does not pass (to this fruit); only a buddha is able to pass. There is no path to expound beyond [the omega of] ḍha [the last letter in the Siddham alphabet]. Therefore, this is called "ultimate awakening," and is also called "ultimate cessation-and-contemplation."

7. Summary

To use a simile to illustrate all (Six Identities): [1.] A poor person has a house with a store of (buried) treasure but does not know about it.

[2.] A friend points this out, and he comes to know about it. [3.] He clears away the weeds and digs,

[4.] until gradually he comes near to obtaining the treasure. [5.] He approaches and opens the treasure, and

[6.] he exhaustively takes it out and uses it.

By putting together these six similes, you can understand (the Six Identities).

8. Questions and Answers

Question: What is the meaning of the five types of awakening in the Great Treatise?

Answer: The Great Treatise discusses (the stages) vertically in terms of the stages of the Distinct Teachings, but now we discuss (the stages) vertically in terms of the stages of the Perfect Teaching. In comparing them, "arousing the thought or mind (of awakening)" corresponds to verbal (identity); "the mind that overcomes" corresponds to "contemplative practice"; "the mind that clarifies" corresponds to "resemblance"; "emerging toward" corresponds to "partial realization"; and "supreme" corresponds to "ultimate." Also, you can use these terms to name the stages of the Perfect Teaching: "arousing the thought or mind (of awakening)" is the ten stages of abodes, "the mind that overcomes" is the ten stages of practice, the "mind that clarifies" corresponds to the ten stages of merit transference, the "emerging toward" corresponds to the ten bhūmi stages, and the "supreme" corresponds to sublime awakening.

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Question: The severance (of passionate afflictions) has already been accomplished at the stage of abodes. Why is there still "overcoming" (of passions) at the level of the stages of practice?

Answer: Here you use the true path (of Mahayana) to overcome (lingering passions). As we have seen, the Hinayana "destruction of false views" is called "severing" (passions), and (getting rid of the passions of) thoughts and conceptions is called "overcoming" (passions).

Also, (it could be said that) the five types of awakening (in the Great Treatise) are included in the ten stages of abodes, up through sublime awakening (being included in) the ultimate of the five types of awakening. Therefore, it says in the Treatise on the Ten Stages that "the merits of all the bhūmi stages are included in the very first bhūmi stage." This is the meaning of "identity." Question: For what reason are the six (levels of) identity explained in terms of the Perfect Teaching?

Answer: When all phenomena [or "teachings"] are contemplated perfectly, they are all said to be the Six Identities. Therefore, all phenomena [or "teachings"] are explained in terms of the Perfect Teaching, and all use the classification of stages of the Six Identities. This is not applicable to the other [three Tripiṭaka, Shared, and Distinct Teachings], so they were not used. If you were to use (these categories) for those teachings, it would not be appropriate. They are superficial ("shallow and near") and not teachings that have the right meaning (of the Perfect Teaching).

4. Final Summary on Bodhicitta

Thus, in the above section, I have excluded the negative (regarding the thought of awakening), first in terms of the truth of suffering, excluding this realm of rising and falling (as inappropriate or not conducive to realizing the thought of awakening). Next, (I discussed the thought of awakening) in terms of the Four Noble Truths, excluding (as inappropriate) wisdom that is "warped, clumsy, shallow, and near." Next, (we discussed the thought of awakening) in terms of the Four Universal Vows, and, next, in terms of the stages of the Six Identities, turning (finally) to the profound and sublime, which manifest the positive (factors that are conducive to the thought of awakening). Therefore, know that "the divine pearl as clear as the moon exists in a chasm nine levels deep, in the jaws of a black dragon," and only those with 83

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determination and virtue can reach it. Why should we be like worldly people, coarse and shallow and drifting aimlessly, competing to grasp for (worthless things like) tiles, rocks, grass, and sticks, deludedly thinking they are treasures, or be like the superficially learned who are immensely ignorant? End of Fascicle 1.

2. Cultivating Great Practice:

The Four Samādhis

Second (in expounding cessation-and-contemplation) is to encourage progress in the four kinds of meditative practice [the four samādhis]4 to enter the level of a bodhisattva.

Those who wish to ascend to the sublime level(s) (of awakening) cannot advance without practice. (This is comparable to) one who understands well how to churn and skim (milk) can surely obtain ghee. [The Introduction of] the Lotus Sutra says, "Also, behold the children of the Buddha…cultivating various practices…thus seeking the path of the Buddha." The methods of practice are numerous, but briefly speaking there are four (general categories):

1. Constantly sitting,

2. Constantly walking,

3. Both walking and sitting, and

4. Neither walking nor sitting.

(These four are all) called samādhi and refer to "controlling," "rectifying," and "stabilizing" [that is, concentrating the mind or your thoughts]. The Great Treatise says, "For the mind to dwell (or concentrate) well on a single spot without wavering—this is called samādhi (concentration)." The Dharma realm [all of phenomenal reality] is what is meant by this "single spot"; with correct contemplation you are able to "dwell (or concentrate) without wavering." One contemplates thoughts with these four (methods of) practice as (supporting) conditions, and as a result of these conditions (the mind is) controlled and rectified. Therefore, it is called samādhi. 1. Constantly Sitting Samādhi

The first, "constantly sitting," is derived from two Perfection of Wisdom sutras, the Teaching of Mañjuśrī, and the Questions of Mañjuśrī; (it is also) called "single practice" samādhi.

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Now I will first clarify the methods (for practice), and then clarify the exhortations for cultivating (these practices).

1. The Methods for Practice

In this section on method, I discuss what promotes (awakening and what should be done) and what is a hindrance (to awakening and should not be done) regarding the body; I discuss (when and what) to speak and (when) to be silent regarding speech; and I discuss cessation-and-contemplation regarding the mind.

1. Body. As for (what should be done) physically, you should constantly sit and should avoid walking, standing, or lying down. Although it is possible (to do this practice) in a place with other people, it is better to be alone. Sit alone in a quiet room, or in an open and peaceful place (outside), apart from all the tumult and clamor [of daily life]. Sit on a coarse cot, without any other seats [or other clutter] by your side. Ninety days make up one period. Sit properly in a cross-legged position, with your neck and backbone perfectly straight; do not move or waver or stoop or lean on anything. While sitting, vow to yourself that your ribs will not (so much as) touch the poles, let alone that you would sprawl (face up) like a corpse, prance about, or stand up, except for walking meditation, eating, and going to the toilet. Face in the direction of a single buddha (image), sitting upright face to face (with the Buddha), continuously through time without faltering.

"Just sitting" is what should be done, and you should not do anything that hinders this purpose. Do not deceive the Buddha; do not burden your mind (with extraneous distractions); do not fool (other) sentient beings. 2. Speech. As for speech, (when and what) to speak and (when) to be silent: [usually you should maintain silence, but] if during sitting (in meditation) you become extremely weary, or tormented by disease, or overcome by drowsiness, or if internal or external obstacles intrude upon and displace correct (concentrated) mindfulness so that you are not able to dispel (these distractions), then you should singularly chant the name of a single buddha, and with humility and repentance trust in the Buddha as if your life depends on it. The (singularly chanting the name of one buddha) is equal in merit to chanting the names of the buddhas of all ten directions. Why is this so? It is as when people who are choked up with grief or joy are uplifted when they (voice their emotions and) cry out in sorrow or sing 11b

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with laughter. It is the same for one who practices (contemplation). When the (inner) wind (of breath) encounters the seven places (of the body), the physical act (for producing a verbal sound) is completed, and when the voice vibrates [or "echoes"] and emerges from the lips, the vocal act is completed. These two actions can assist in mentally perfecting your capacity (for awakening and provide the opportunity) to experience the Buddha, who has "bent down" and "descended" (to our level).

This (singularly chanting a buddha's name) is like someone pulling a heavy load who is unable to advance by one's own power; the load can be lifted easily by provisionally engaging the help and assistance of a bystander. It is the same for one who practices (contemplation). When you are mentally weak and not able to banish the obstacles (to contemplation), chanting the name (of a buddha) and soliciting his protection keeps evil conditions from destroying your concentration.

If you still do not understand this teaching, you should approach those who understand prajñā-wisdom, and listen (to their instruction) and practice and study accordingly. Then you will be able to enter the "single practice samādhi," come face to face with the buddhas, and advance to the level of a bodhisattva.

(Nevertheless, even) the chanting of sutras and spells breaks the stillness [that is ideal for concentrated contemplation]; how much more so for mundane speech!

3. Mind. Cessation-and-contemplation regarding the mind (for this constantly sitting samādhi) means to just sit properly and rectify your thoughts: remove evil notions and abandon all distracting thoughts. Do not indulge in random conceptualizations, and do not be attached to appearances. Singularly and steadfastly "fix (your thoughts) on the phenomena of the Dharma realm as the objects (of contemplation)," and (singlemindedly) integrate your thoughts with (the phenomena of) the Dharma realm [or "the universe"]. "Fixing on the objects" corresponds to "cessation"; "integrating your thoughts" corresponds to "contemplation."

1. Contemplating Emptiness

Have faith that all of the myriad phenomena are the Buddha Dharma; there is neither before nor after, nor any limits nor boundaries; there is neither 86

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knower nor anyone who teaches. If there is no knower nor anyone who teaches, then (reality is) neither (substantial) Being nor nothingness; if there is neither a knower nor one who does not know, then you should be free from these two extremes and abide in nonabiding, like the buddhas who abide in the place of peaceful rest, the Dharma realm of quiescent extinction. Do not be alarmed at hearing this profound Dharma teaching! This Dharma realm is also called awakening; it is also called "the realm of objects as inconceivable"; it is also called prajñā-wisdom; it is also called "nonarising and nonperishing." In this way, all phenomena, and the Dharma realm (of all phenomena and reality as it is) are nondual and not distinct. Do not give rise to doubt when you hear that (phenomena and ultimate reality) are nondual and undiscriminated.

One who is able to contemplate in this way contemplates the ten titles of the Tathāgata (as empty). When you contemplate the Tathāgata (as empty), what is said to be a tathāgata is not a (substantial) tathāgata—there is no tathāgata that exists (substantially) as a tathāgata. Again, there is no Tathāgata's wisdom through which to know the Tathāgata. The Tathāgata and the Tathāgata's wisdom do not have the mark of duality, nor the mark of movement, nor the mark of having been created; they are neither present in any direction nor separate from any direction; they are neither in the past, present, and future nor not in the past, present, and future; they neither have the marks of duality (of two extremes) nor are lacking in the marks of duality; they have neither the characteristic of defilement nor the characteristic of purity. This contemplation of the Tathāgata is extraordinary. But (if you contemplate the Tathāgata as being) like space, you will no longer have any defects, and you will increase in correct mindfulness.

2. Contemplating Conventionality

[Contemplating the Tathāgata as "conventional" involves, as it says in the Questions of Mañjuśrī,] "perceiving the Buddha's major and minor (physical) marks…as if viewing your own form reflected on the mirrorlike [surface of the] water." At first perceive a single buddha, and then perceive the buddhas in all ten directions. You do not utilize supranormal powers to go (to some transcendental place) and perceive buddhas; you merely abide 87

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in this present place and perceive all buddhas, hearing the preaching of the buddhas and realizing their true meaning (here and now). 3. Contemplating the "Middle": The Inseparability of Opposites For the sake of all sentient beings, view the Tathāgata but do not be attached to the (external, extraneous) features of the Tathāgata. Transform all sentient beings so that they face toward nirvana, but do not be attached to the features of nirvana. For the sake of all sentient beings, arouse the great adornments (of virtue and wisdom), but do not (mistakenly) perceive the features of these adornments [with pride, or attach ultimate importance to them]. [The true nature of these things is] without form, without marks, can be neither seen nor heard nor known. The Buddha does not "attain" awakening; this is extraordinary. Why is this so? The Buddha is (indivisible from) the Dharma realm. It is an absurdity to think that you can attain the Dharma realm by means of the Dharma realm. There is (ultimately) neither awakening nor attainment.

4. Contemplating the Three Obstacles to Contemplation: The Threefold Path of Cyclic Samsara

1. Suffering. Contemplate the features of sentient beings, [that is, suffering,] as the marks of the buddhas, and (contemplate) the quantity of the realm of sentient beings as the quantity of the realm of the buddhas. The extent of the realm of the buddhas is inconceivable; the extent of the realm of sentient beings is likewise inconceivable. The "abiding" in the realm of sentient beings is like "abiding" in space; abide, then, in prajñā-wisdom by means of the dharmas of nonabiding and of no marks.

How can you "abandon" ordinary (worldly) dharmas that (ultimately) cannot be perceived? And how can you "accept" noble dharmas that (ultimately) cannot be perceived? [You cannot.] The "defilement" or "purity" of samsara or nirvana are likewise. Without abandoning and without accepting, merely abide in reality as it is. In this way contemplate sentient beings as the true Dharma realm of the Buddha.

2. The Passionate Afflictions. Contemplate the passionate afflictions of greed, anger, and ignorance always as volitions of quiescence, volitions that are inactive, as neither phenomenal dharmas of samsara nor dharmas of nirvana. Cultivate the path of the Buddha by neither abandoning all mistaken 88

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views nor abandoning the unconditioned (nirvana), by neither cultivating the path nor not cultivating the path. This is called the true abiding in the Dharma realm of passionate afflictions.

3. Karma. Contemplate karma, the seriousness of which does not exceed that of the five heinous offenses. (Yet,) "the five heinous offenses are (indivisible from) awakening; awakening and the five heinous offenses are not two (completely independent matters)." There is no one (substantial entity) who is awakened, no one who knows, no one who discriminates. The features of heinous crimes and the features of true reality are all inconceivable and indestructible, and inherently lacking in a fundamental (substantial) nature. All karmic conditions abide within the limits of reality, neither come nor go, are neither causes nor results. This is to contemplate karma as the "sign of the Dharma realm."

The sign of the Dharma realm [that is, the fundamental nature of reality] cannot be annihilated by the four demonic forces [of passionate afflictions, the five aggregates, death, and desires (symbolized by Māra and other demonic spirits)]; these demonic forces cannot affect it. Why is this so? The demonic forces are (indivisible from) the sign of the Dharma realm—how could the sign of the Dharma realm destroy the sign of the Dharma realm? If this idea is applied to all phenomena, then you should be able to understand (their true nature). The above explanation is all from the (Questions of Mañjuśrī) sutra passages.

2. Exhortations to Cultivate this Samādhi

The "exhortation to cultivate" (this practice) involves praising the real merit (from practicing this samadhic concentration) and thus encouraging the practitioner. The reality of the Dharma realm is the true Dharma of the Buddha; this is the sign of the bodhisattva. "Those who hear this Dharma and are not alarmed or frightened will plant, in a hundred thousand million billion buddha fields, roots of merit that will last forever." This is like a rich man who has lost a (wish-fulfilling) maṇi jewel, but then goes back and regains it—his heart is filled with joy. If the four assemblies (of monks, nuns, laymen, and laywomen) do not hear this Dharma teaching, their minds will experience suffering, but if they hear (the Dharma teachings) and believe and understand, their joy will be likewise. It should be known that these 89

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people will see the Buddha. People have already encountered and heard these teachings from Mañjuśrī.

[The Teaching of Mañjuśrī says,] "Śāriputra said, 'One who clearly and fully comprehends this meaning is called a bodhisattva-mahāsattva.…' Maitreya said, 'That person approaches the Buddha's seat, because this is the Dharma to which the Buddha is awakened.…' Therefore, Mañjuśrī said, 'If you hear this Dharma and are not alarmed, this is to see the Buddha.…' The Buddha said, '(That person) dwells in the stage from which there is no retrogression, is endowed with the six perfections," and is endowed with all the Buddha Dharma.

If you wish to attain all the Buddha Dharma—the minor and major (physical) marks, the noble demeanor, the (ability to) preach the Dharma, the voice, the ten powers, and the (four) fearlessnesses (of a buddha)—you should practice this "single practice" samādhi. If you practice diligently without negligence, you will be able to enter (this samadhic concentration), as a maṇi jewel will shine by being taken care of and polished, and you will thus realize inconceivable merit. Bodhisattvas can quickly attain this awakening. Monks and nuns who hear this without alarm will follow the Buddha and leave home (and secular life). Laymen and laywomen who hear this without alarm will have a true refuge. These words of exhortation are from the two (Mañjuśrī) sutras (the Questions of Mañjuśrī and the Teaching of Mañjuśrī). 2. Constantly Walking Samādhi

The second (of the four samādhis) is "constantly walking samādhi." First (I will discuss) the method (for practicing this samadhic concentration), and then (add) exhortations to cultivate it.

(The discussion of) method consists of what should be done and what should not be done regarding the body, when and what to speak and when to be silent regarding speech, and cessation-and-contemplation regarding the mind. This method is from the Sutra on the Samādhi of Direct Encounter, translated as "buddhas standing" [in front of the practitioner during meditation]. There are three aspects to this "buddhas standing":

1. The exalted power of the buddhas,

2. The power of samadhic concentration, and

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(Through these three factors) you are able, within samadhic concentration, to see the present buddhas of the ten directions standing in front of you. As a person with lucid eyesight can see the (vast array of) stars on a clear night, so you can see the buddhas of the ten directions in a similar proliferation. Therefore, this is called the "samādhi of buddhas standing." Verses in the Treatise on the Ten Stages say:

The abodes of this samadhic concentration

Can be discriminated into minor, middling, and great.

In this way various aspects

Must needs be discussed.

[The treatise continues with the commentary that] "abodes" means that within the first dhyāna (stage of meditative trance), or the second, third, or fourth (dhyāna stages), you can give birth to samadhic concentration by arousing these powers (of trance). Therefore, they are called "abodes." The first dhyāna trance is minor, the second dhyāna is middling, and the third and fourth are great. Or, one dwells (in the first dhyāna stage) for a lesser time, so it is called "minor"; or, one sees fewer worlds, or one sees fewer buddhas, therefore it is called "minor." The middling and the great are likewise. 2. The Methods for Practice

1. Body. As for (what should be done) physically, you should constantly walk [lit., "move"]. When practicing this method, (you should) avoid evil friends, as well as ignorant people, relatives, and your home village. [As the sutra says, you should] "always stay alone, without hoping to attain those things that other people seek to have. Always beg for food [alms] without accepting special invitations (for regular meals)." Adorn the meditation hall with dignity, providing various offerings and (ritual) implements, fragrant (ritual) food, and sweet fruit. Wash your body, and between going out (of the meditation hall) on the left and entering on the right, change your clothing. Concentrate exclusively on circumambulating (the altar with the image of Amitābha); ninety days make one period.