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You should follow (the instructions of) an enlightened teacher who is well versed in the internal and external disciplinary codes, and you will be able to remove the obstacles (to samadhic concentration). View the one from whom you hear about this samadhic concentration as if that one was 91

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the World-honored One, and do not despise, nor be angry with, nor consider the shortcomings or strengths (of that teacher). You should (be ready to) slash your skin and flesh as an offering to your teacher—how much more so (should you be ready to serve) in other ways! Serve your teacher as a servant would an eminent household. If you arouse evil (thoughts) toward the teacher, you will find it difficult to attain the samadhic concentration you seek. You should treat your external guardians as if they were mothers nurturing their children. Treat your fellow practitioners as if you were proceeding together on a hazardous road. You should vow to persevere to the end, pledging that "though my sinew and bones wither and decay, I will train in this samadhic concentration and will not rest until it is finally attained." Arouse great faith that cannot be destroyed; arouse great diligence that cannot be surpassed; realize wisdom that cannot be turned away; be always with a good teacher who can guide you in these matters. For the full completion of three months, do not have worldly conceptions or desires for even the time it takes to snap the fingers; for the full completion of three months, do not lie down or leave (the meditation hall) for even the time it takes to snap the fingers; for the full completion of three months, practice without resting, except for sitting down to eat or other immediate needs [such as going to the toilet]; [for the full completion of three months] preach the sutras for the sake of other people, without coveting food and clothing. Verses in the Treatise on the Ten Stages [commenting on the Sutra on the Samādhi of Direct Encounter] say (the requirements for practicing and attaining this samadhic concentration are):

Approaching and being intimate with a good teacher,

Not being lethargic regarding diligence [in practice], Wisdom that is exceedingly resolute, and

The power of faith that does not vacillate.

2. Speech. As for speech, (when and what) to speak and (when) to be silent: with the body constantly walk without resting for ninety days, with the mouth constantly chant the name of the Buddha Amitābha without resting for ninety days, and (with the mind) constantly be mindful of the Buddha Amitābha without resting for ninety days. You may chant and be mindful simultaneously, or you may first (concentrate on) being mindful and later 92

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chant, or you may first chant and later be mindful; chanting and being mindful should be done continuously, without any rest. If you chant (the name of) Amitābha, this chanting is equivalent to the merit from chanting (the names of) all the buddhas of the ten directions. However, concentrating exclusively on Amitābha is the crux of this method. In short, each step, each recitation, and each thought should be solely focused on the Buddha Amitābha. 3. Mind. To discuss cessation-and-contemplation regarding the mind (in the case of this constantly walking samādhi) means to be mindful of the Buddha Amitābha in the west, ten trillion buddha lands away, in a jeweled pavilion under a jeweled tree on a jeweled pond in a jeweled land, seated in the middle of an assembly of bodhisattvas and preaching the sutras. Be constantly mindful of the Buddha for three months.

1. Contemplating Emptiness

How should you be mindful (of the Buddha)? Be mindful of the thirty-two (major physical) marks, contemplating all of them one by one in reverse order, from the thousand-spoked wheels on the bottom of his feet to the top of his head that cannot be seen; or be mindful in the proper order from the top of his head to the thousand-spoked wheels (on the soles of his feet). (Then think,) "May I also come to have these marks."

Again, be mindful as follows: "Do I attain buddhahood through the mind, or do I attain buddhahood through the body?" (You then realize that) you do not need the mind or the body to attain buddhahood; you do not need the mind to attain the Buddha's visible form, and you do not need form to attain the Buddha's mind. Why is this so? As for mind, the Buddha is without (substantial) mind, and as for form, the Buddha is without (substantial) form. Therefore, form or mind is not required for attaining complete wisdom. The Buddha's visible form is already extinct, including (the other aggregates) up to his consciousness, which is already extinct [that is, empty of substantial Being]. This "extinction" that is taught by the Buddha is not known by ignorant people, but a wise person understands completely. Body and speech are not required for attaining buddhahood, and wisdom is not required for attaining buddhahood. Why? Because wisdom seeks what is unattainable. If the self seeks itself, it is not able to succeed, nor is there anything (substantial) to be seen. All phenomena are fundamentally lacking in (substantial) 93

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Being. You should eradicate and transcend (the idea of) fundamental (Being, or substantial existence).

(End of) Part 1 (on emptiness).

2. Contemplating Conventionality

(Conventionality) is as when in a dream you see the seven kinds of jewels and your relatives, and rejoice; after awakening you try to remember, but do not know where they are. Be mindful of the Buddha in this way. Again, (conventionality) is as when in Śrāvastī there was a woman named Sumanā ("The Beautiful"); (a man) hearing of this (woman) rejoiced in his heart, and at night in his dream had sexual intercourse (with her). After awakening and remembering this, (he realized that) she did not (really) come and he did not (really) go (anywhere), and yet he enjoyed her as if she were (physically with him). You should be mindful of the Buddha in this way. (Conventionality) is as when a person goes to a great swamp and is hungry and thirsty and in a dream obtains delicious food, only to awaken with an empty stomach. He thinks to himself that all existing things are like (the things that only "exist" fleetingly) in this dream. You should be mindful of the Buddha in this way. "Repeatedly be mindful (of Amitābha), without resting. By utilizing this mindfulness, you should realize birth in the land of the Buddha Amitābha." This is called the "mindfulness of (external) features just as they are."

(Conventionality) is as when a person with a jewel places it on lapis lazuli—the image appears (reflected) in it.

Again, (conventionality) is like a monk who contemplates bones (while practicing the contemplation of corpses)—the bones arise (in his mind) in various colors. These (bones) are not brought there by anyone, nor do those bones have (substantial) existence; they are produced in the mind (of the contemplator).

(Conventionality) is like an image in a mirror—it does not come from the outside, nor is it produced from within (the mirror), but because the mirror is pure, [or "polished,"] you can see your own form (in it). If the practitioner's body is pure, then that which is (in the mind) is pure. Wishing to see the Buddha, you see the Buddha. Seeing the Buddha, you have a question, the question elicits a response; then you hear the sutra and have great joy. (End of) Part 2 (on conventionality).

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3. Contemplating the Middle

Think to yourself, [as the sutra says,] "From where does the Buddha (appearing before me) come? [Answer: From nowhere.] I, also, do not 'go' anywhere (to meet the Buddha).… I perceive what I am mindful of; the mind creates the Buddha. The mind perceives its own thoughts and perceives the Buddha mind. This Buddha mind is my own mind perceiving the Buddha. The mind cannot by itself know the mind; the mind cannot by itself perceive the mind." A mind with conceptions is deluded; a mind with no conceptions is nirvana. These dharmas cannot be signified (with words)—they are all the result of thoughts. And even if you (conventionally) establish the existence of thoughts, they ultimately are empty and without (substantial) Being. (End of) Part 3 (on the Middle).

4. Scriptural Support

Verses [in the Sutra on the Samādhi of Direct Encounter] say: Mind cannot know the mind;

Having a mind, you cannot see this mind.

A mind that arouses conceptions is deluded

Not conceptualizing is nirvana.

[The Sutra on the Samādhi of Direct Encounter also says:] The buddhas attain liberation through the mind;

The mind, without blemish, is called pure.

(Even) in the five (evil) destinies (the mind) is fresh, pure, and unstained;

One who understands this attains the great path.

[The sutra also says that] this is called "the sign of the Buddha": no thing to covet, no thing to attach to, no thing to seek, no thing to conceptualize, the exhaustion of Being, the exhaustion of desires, no thing that leads to birth, no thing that can be extinguished, no thing that can be destroyed or defeated. What is essential to the path and fundamental to the path—this is the sign (of the Buddha Dharma). Those of the two vehicles are not able to destroy (what is necessary), not to mention demonic forces. The Treatise on the Ten Stages clarifies that a bodhisattva who has newly aroused the intent (to attain buddhahood, the thought of awakening) is first 95

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mindful of the physical marks of the Buddha, (then of) the essence, the activity, and the results of the (Buddha's) marks. (By thus being mindful of) the functioning of the (Buddha's) marks, you can attain an inferior power. Next, be mindful of the Buddha's forty unique qualities, and your mind will attain middling power.

Next, be mindful of the Buddha as he truly is, and you will attain the superior power of a buddha. However, do not become attached to the physical body or Dharma body (of the Buddha). A verse [in the Treatise on the Ten Stages] says:

Do not be attached to the physical body (of the Buddha); Also, do not be attached to the Dharma body.

Know well that all phenomena

Are forever quiescent, like space.

2. Exhortations to Cultivate this Samādhi

The exhortations to cultivate (this samadhic concentration) are as follows: If a person wishes to attain wisdom that is (vast) as the sea, so that no one would be able to say "I am that person's teacher"; and could sit (in meditation) and perceive all the buddhas, hear all their sermons, and be able to uphold all (that they teach) without resorting to supranormal powers—constantly walking samādhi is the most superior for (attaining) these qualities. "This (constantly walking) samādhi is the mother of all buddhas, the (wisdom) eye of the buddhas is the father of buddhas, and unborn compassion is the mother." All tathāgatas are born from these two dharmas [of father and mother, wisdom and compassion].

[As it says in the Sutra on the Samādhi of Direct Encounter, if] a universe of lands, with their vegetation, were pulverized into dust, and each piece of dust became a buddha world, and the treasures that fill these worlds were used as alms, the merit would be exceedingly great, but not comparable to hearing of this samadhic concentration without astonishment or fear. How much more so for believing, accepting, keeping, reading, chanting, and explaining it to people. How much more so for practicing it with a concentrated mind, (practice that is) like fields for (grazing) cows (to produce) milk. How much more so for one who attains this samadhic concentration, (whose merit) therefore is immeasurable and unlimited. 96

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The Treatise on the Ten Stages says:

If this person (who keeps the samādhi of direct encounter) is assaulted by the fires (at the end) of an eon, public officials, bandits, malice, poison, nāga dragons, beasts, and sundry diseases, this person will not be affected by it. The eight superhuman beings, such as gods and nāga dragons, and the buddhas, will all constantly protect, keep in mind, and praise this person, and they will all wish to see this person and will come together to this place.

[The Treatise also says that] if people hear of this samadhic concentration, they will all rejoice as if receiving four eminent kinds of merits. The buddhas and bodhisattvas of the past, present, and future will then rejoice, leading further to (merits) superior even to these four eminent merits. If people do not cultivate such a method (of samadhic concentration), they forfeit immeasurable, valuable treasures, and (this is cause for) both humans and gods to grieve. This (loss) is as if a person with a stuffy nose sniffed sandalwood and could not smell it, or like a rustic man who (ignorantly) offers (only) one head of oxen for a (priceless wish-fulfilling) maṇi jewel. 3. Both Walking and Sitting Samādhi

Third, I will clarify the both walking and sitting (samādhi). Again, I will first (discuss) the method, and then (add) exhortations to practice. 1. The Methods for Practice

(The discussion of) the method (for practice) 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 of samadhic concentration) is based on two sutras, [the Great and Broad (Vaipulya) Dhāraṇī Sutra and the Contemplation of Samantabhadra as part of the threefold Lotus Sutra]. The Great and Broad (Vaipulya) Dhāraṇī Sutra says, "Circumambulate one hundred and twenty times…(then) withdraw, sit, and meditate." The Lotus Sutra says: If a person recites this sutra, either while moving or while standing, or ponders this sutra while sitting, I [Samantabhadra] will appear in front of that person riding on a six-tusked white elephant.

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Thus, (through these two sutras) you can know in detail how to utilize the method of "both walking and sitting."

1. The Vaipulya Samādhi

The vaipulya samādhi is most noble and should not be taken lightly. If you wish to practice it, "the spirits (of the dream kings) will provide a confirmation." "Seek first these dream kings, and if you are able to see one, then you are allowed to (proceed with this) repentance." 1. Body. At a secluded and quiet place, adorn a meditation hall, smear scented mud on the ground (floor), and (on the wall) both inside and outside the room. Make a circular altar [with twenty-four images], paint pictures, hang up a five-colored parasol, burn (sandalwood) incense from the seashore, light lamps, and spread out an elevated seat. Petition the twenty-four images (on the altar), though having more (than twenty-four) would not impede (the practice). Provide ritual food and devote yourself to them. Be sure to wear new and pure robes and shoes (for outside), and sandals (for inside); if not new, then wash and clean (old ones). Change clothing when going in and out (of the meditation hall), but without undue hustle and bustle. For seven days fast after the noon meal and wash three times a day. On the first day make offerings to the monks (present), as much or as little as you think is appropriate. Distinctly petition one (of the monks) who has a clear understanding of the internal and external precepts to act as your master, and accept (from him) the twenty-four (bodhisattva) precepts and the dhāraṇī spells [from the Great and Broad (Vaipulya) Dhāraṇī Sutra]. Repent of your transgressions to the master. You should (begin to) practice this on the eighth or fifteenth day of the month. One session should be seven days—never any shorter. If you are able, you can continue (in this practice) as long as it can be sustained. Ten people are the maximum (for taking part in this practice); there should not be more than this. Laypeople are also permitted (to cultivate this practice), but they should make ready three simply sewn robes in preparation for (taking part in) Buddhist rituals. 2. Speech. When and what to speak, and when to be silent, are as follows: As a preliminary, chant the dhāraṇī spells once, to exercise their benefit. On the first day, in unison invoke and petition three times the Three Treasures (Buddha, Dharma, and Sangha) and the ten buddhas, the vaipulya (dhāraṇī spells) as father and mother, and the ten (bodhisattva) Dharma princes [as 98

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explained in the Great and Broad (Vaipulya) Dhāraṇī Sutra]. The method for invoking and petitioning (these figures) is (explained in more detail) in the Hundred Records of the Temple of National Purity. After petitioning (these figures), burn incense and with careful mindfulness make an offering of the threefold deeds (of body, speech, and mind). After the offering, pay homage to the Three Treasures that you have just petitioned. After paying homage, sincerely weep tears of anguish, repenting of your transgressions. After repenting, arise and circumambulate (the central altar) one hundred and twenty times, one spell for one circumambulation, neither idly nor hastily, and (keeping the voice) neither too high nor too low. After circumambulating (while reciting) the spells, pay homage to the ten buddhas, the vaipulya (dhāraṇī spells), and the ten Dharma princes. When you are finished with these matters, then you should withdraw, sit, and meditate.

After meditating (for a while), arise again and circumambulate (the central altar while reciting) the spells. After circumambulating (and reciting) the spells, withdraw again, sit, and meditate. Repeat this cycle from beginning to end until the seven days are over. This is the method of practice (for this samadhic concentration).

From the second time [or "day"], omit the petitions, but all the other (practices) should be maintained.

3. Mind. Cessation-and-contemplation regarding the mind is as follows: when the Great and Broad (Vaipulya) Dhāraṇī Sutra mandates "meditating," it means meditating on the mahā tanchi [dandara] dhāraṇī [set of eighteen spells listed in the sutra]. Translated, this means "the great secret essence for inhibiting evil and sustaining good." This "secret essence" is precisely "the true mark of reality," the Middle Path, and true emptiness. 1. Contemplating Emptiness

The Great and Broad (Vaipulya) Dhāraṇī Sutra says:

I have come from the midst of the truly real.… The truly real is marked by quiescent extinction.… There is nothing to be sought in the features of quiescent extinction.… Seeking is also empty.… One who attains, one who is attached, that which is real, one who comes, speech and the speaker, and one who asks questions, are also all empty, and quiescent 99

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extinction in nirvana is also all empty; all of space and the realms of the world are also all empty.

[End of] part 1 (on emptiness).

2. Contemplating Conventionality

[To illustrate the contemplation of the conventional, the sutra says,] "I am in the midst of this 'nothing to be sought'; therefore, this is what I seek.… Because the empty (phenomena) are empty, they are (conventionally) real" and "What should be sought? (You should) seek them within the midst of the six perfections."

[End of] part 2 (on conventionality).

3. Contemplating the Middle

This is the same as the eighteen kinds of emptiness in the Perfection of Wisdom in 25,000 Lines. The emptiness of the city of Kapilavastu [where the Śākya clan was wiped out], the emptiness of the Tathāgata, and the emptiness of final great nirvana, (as expounded) in the Great Nirvana Sutra, are also not different [from emptiness in this sense]. Exercise this "wisdom of emptiness" [as the Middle Path] in all matters, and you will surely consummate contemplative insight.

Fangdeng, [the Chinese for vaipulya, the two characters meaning "extended" and "equal,"] can also be translated as "broad" and "level." Here fang means "method." There are four "methods" for (cultivating) prajñā-wisdom, (that is, the four samādhis). Through these so-called "four gates" you enter the pure and cool pond (of wisdom and awakening); these are "methods" (fang). The principle realized (through these methods) is the great wisdom of equality; this is the meaning of deng. [End of part 3 on the Middle.]

4. Analysis of the Details of the Practice based on the Contents of the Great and Broad (Vaipulya) Dhāraṇī Sutra

"Seeking (a sign from) the dream kings" is a preliminary preparation involving the twofold contemplations (of emptiness and conventionality). The "meditation hall" is (symbolic of) the realm of purity. Here the husks of (the passionate afflictions of) the five levels (of delusions) are polished off to reveal the grain kernels of the true aspect (of reality). Also, 100

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(the merging of) concentration and wisdom functions as an adornment of the Dharma body.

The "smearing of scented mud" is (a symbol of keeping) the supreme monastic code.

The "five-colored parasol" is (symbolic of) contemplating the five aggregates (as empty) and thus evading the bonds (of afflictions), thereupon arousing great compassion that covers the entire universe. The "circular altar" is (a symbol of) the immovable ground of the true aspect (of reality).

The "silk banners" are (symbolic of) the understanding that bursts forth when the delusions that overlie (insight into the true reality of) the Dharma realm are converted. The banners and altar are a set; (they are symbolic of the fact that) the dynamic bursting forth (of wisdom) and the nondynamic immovable (ground of wisdom) are not mutually independent. The "incense" and "lamps" are (symbolic of the aromatic scent of) the precepts and (the light of) wisdom.

The "elevated seat" is (symbolic of) the emptiness of all dharmas. And yet all the buddhas dwell in this emptiness.

The "twenty-four images" are (symbolic of) the forward and reverse contemplation of the twelvefold causes and conditions and the complete wisdom that is awakened thereby.

The "ritual food" is (symbolic of) the vinegar of transience and suffering that aids your contemplation of the path.

The "new and pure robes" are (symbolic of) the patience (you attain through the realization) of quiescent extinction. That called "old" (and dirty robes) is (symbolic of) the accumulation of (passionate defilements such as) the delusion of anger; that called "new" (and pure) is (symbolic of) converting anger and arousing patience. "Seven days" is (symbolic of) the seven components of awakening. "One day" is (symbolic of) the one real truth. "Washing three times" is (symbolic of) contemplating the one single reality and cultivating the threefold contemplation (of emptiness, conventionality, and the Middle), thus cleansing the three obstacles [of evil karma, suffering, and passions that hinder contemplation] and purifying the three wisdoms. "One master" is (symbolic of) the one real truth.

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The "twenty-four precepts" are (symbolic of) the forward and reverse (contemplation of) twelvefold conditioned coarising that arouses (the upholding of) the precepts that accompany (attainment of) the path. The (dhāraṇī) "spells" are (symbolic of) a parallel correspondence. The Sutra of the Bodhisattva's Necklace explains that there are ten types of twelvefold causes and conditions—therefore there are one hundred and twenty links. "One spell for one link" (and one for each circumambulation)—in summation this can be referred to as the threefold path (of cyclic samsara): suffering, karma, and passionate afflictions. Now, to chant these (one hundred and twenty types of) dependently coarising causes and conditions as spells is to chant, as spells, the (contents of) the threefold path (of cyclic samsara), and thus perform repentance.

The actual (physical, verbal, and mental performance of) repentance is to repent (of matters) on the path of suffering and of karma. The repentance in principle is to repent (of matters) on the path of passionate afflictions. The text (of the sutra) says:

If you offend (against the precepts), from the precepts of the novices to the precepts of the great monks, [then usually you cannot return to monastic life]. However,… [for Mahayana, if you perform this repentance,] then it is not the case that you cannot regain (the holy life). This is a text on repenting (matters of) the path of karma. "The purification of all the sense organs such as the eye and ear" is a text on repenting (matters of) the path of suffering. "On the seventh day…you perceive the buddhas of the ten directions, listen to (them preach) the Dharma teachings, and attain the state of nonretrogression." This is a text on repenting (matters of) the path of passionate afflictions. When the three obstacles are removed, you have destroyed the tree of twelvefold dependent coarising, and also realize that the abode of the five aggregates is empty. Meditate on the true aspect (of reality) and properly destroy these (three obstacles). Thus, this is called the repentance (based on a contemplation) of "the real dharmas of all buddhas."

5. Exhortations to Cultivate this Practice

Exhortations to cultivate [this practice] are as follows: [The Great Vaipulya Sutra says:]

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All buddhas attain the path based on this Dharma [teaching and practice]; it is the father and mother of the buddhas, the most supreme treasure in this world.

If you are able to cultivate this practice, you can attain the full portion of this treasure; if you can only read and chant it, you can attain a middling portion of this treasure; if you offer flowers and incense you can attain a small portion of this treasure. [In the sutra] the Buddha and Mañjuśrī explain that even a small portion of this treasure is inexhaustible, so how much more so the middling and greater parts. [The sutra also says:] If there is a person who can pile up treasures on the earth until they reach the Brahmā heavens and offered these to the Buddha, this is not equivalent to offering a single meal with which to fill the body of one who upholds this sutra.

This is explained extensively in the sutra itself. 2. The Lotus Samādhi

Regarding the lotus (samādhi) also, I will clarify the method and (then add) exhortations to cultivate (this samadhic concentration). 1. The Methods for Practice

(The discussion of) the 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. 1. Body. There are ten items regarding what should be done physically: 1. Adorn and purify the meditation chamber, 2. Purify the body,

3. Make an offering of your physical, verbal, and mental deeds, 4. Petition the buddhas,

5. Pay homage to the buddhas,

6. Repent (of the offenses) of the six senses, 7. Circumambulate (the buddha image),

8. Recite the Lotus Sutra,

9. Sit in meditation,

10. Realize the true aspect (of reality).

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There is another one-fascicle text called the Rite of the Lotus Samādhi Repentance (Fahua sanmei chanyi; T. 1941). It was written by the Tiantai master Zhiyi and has circulated in the world; those who practice (the Buddhist path) honor it.

2. Speech. Since this (list) already includes (instructions on) speaking and being silent, I will not repeat it again here.

3. Mind. On cessation-and-contemplation regarding the mind: the Contemplation of Samantabhadra says to "only recite Mahayana (sutras)…without entering samadhic concentration" and "repent of the offenses of the six senses…during the six times of the day and night." The chapter (in the Lotus Sutra) on "Peaceful Practices" says, "regarding all the dharmas, there is no place (where a bodhisattva) practices…nor are there any practices nor discriminations." [The first passage illustrates practice "with specific features," and the second passage illustrates practice "without specific features."] These two sutras, (the Contemplation of Samantabhadra and the Lotus Sutra,) originally arose together. Why should you cling to (one) text and reject (the other), or consider them in opposition (to each other)? The order in which they appear is circumstantial, and there is no inexorable difference between them. The chapter on "Peaceful Practices" includes "protecting, keeping, reading, chanting, and interpreting (the Lotus Sutra)," and "bowing in reverence from the bottom of your heart." Are these not "phenomenal" (activities with specific features)? The Contemplation (of Samantabhadra) sutra clarifies repentance without specific features: "Your own mind is empty in itself; offenses and goodness have no subject (to which they belong)" and "The sun of wisdom is able to clear away and remove (the dew of offenses)." Does this not refer to the principle (of practice without specific features)? Master Nanyue (Huisi) spoke of "practice with (specific phenomenal) features," and "practice without (substantial, specific) features." Are not the categories "phenomena" and "principle" equivalent to these terms, especially (in light of the fact that) the practitioner performs these phenomenal (ritual matters) in order to cultivate repentance (of the offenses) of the six senses as preliminary inducements to realize awakening? Therefore, it is called "(the practice) with features." If you utilize the means of directly contemplating the emptiness of all phenomena, this is called "(the practice) without features." When you attain (the level of) sublime realization, these 104

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two (distinctions) are abandoned. If this is understood, you will not have doubts concerning (the apparent differences between) these two sutras. Now let us consider the cultivation of contemplation through following the text (of the Contemplation of Samantabhadra). Where it says "a white elephant with six tusks," this refers the bodhisattva's undefiled six supranormal powers. The tusks are astutely utilized, like the swift (application of the) supranormal powers. The great power of the elephant manifests the bearing of (great) burden by the Dharma body. The fact that (the elephant) is white illustrates its lack of defilement and stain. The passage "three men on its head, one holding a vajra scepter, one holding a vajra wheel, and one holding a maṇi jewel" manifests the three wisdoms (attained) at the summit of nondefilement, and so forth. The actions of the elephant being led by the scepter illustrate your actions being guided by wisdom (of emptiness); the wheel manifests issuing forth into the conventional (world); the maṇi jewel manifests the Middle. The "pools on the tusks" manifest the eight (degrees of) liberation. These (eight degrees of liberation) are the essence of dhyāna meditation, and the supranormal powers are the functioning of samadhic concentration. Since "essence" and "function" are not mutually autonomous, there are pools at the tips of the tusks.

As for the "(lotus) flowers in the pool," the flowers manifest the cause of sublime (awakening). The buddha lands are purified, and sentient beings benefited by means of the supranormal powers; this is the cause (of awakening). The causes (and their effects) arise from (the performance of) supranormal powers, as the flowers emerge from the lake. As for "maidens within the flowers," the maidens manifest compassion. If they did not have unconditional compassion, how would they be able—by means of supranormal powers—to shrink their bodies small enough to enter this (corrupt) sahā world? The supranormal powers are set in motion by (the power of) compassion, as the maidens are held aloft by the flowers. "The maidens holding musical instruments" manifest the four inducements [to conversion of charity, loving words, beneficial conduct, and affinity with others]. When physical and verbal deeds are cultivated with compassion, then various kinds of (inducements through) affinity and beneficial actions are manifested. The giving of worldly treasures and the Dharma 105

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teachings induces beings in a variety of ways, as the five hundred musical instruments (give forth) an immeasurable (variety) of sounds. The "manifestation of joy upon seeing this body" comes from (having the experience of) the samadhic concentration of (Samantabhadra) universally manifesting (himself in the form of) a physical body. These things will be manifested in accordance with the place and aspiration (of the practitioner); it does not necessarily have to be a pure creation of the white-jade elephant (of Samantabhadra).

"The dhāraṇī spells of words" means that the mouth is imbued with compassion, and thus expounds a variety of Dharma teachings. These are all different names for the lotus samādhi. If you comprehend this meaning, you can mount the elephant and freely create your own teachings. 2. Exhortations to Cultivate This Practice

The exhortations to cultivate are as follows:

The Contemplation of Samantabhadra says that if any members of the seven assemblies (of monks, nuns, male and female novices, śikṣamāṇā ordained female novices, and male and female laypeople) offend against the precepts, and wish to "expunge, in the time it takes to snap the fingers, the sins committed during hundreds of millions of incalculable eons of samsaric existence"; wish "to arouse the aspiration for awakening, enter nirvana without severing the passionate afflictions, purify the sense organs without separating from the five types of sensual desire, and perceive what is beyond these obstructions"; wish "to perceive the incarnations of (all buddhas such as) Prabhūtaratna and Śākyamuni"; wish to attain the lotus samādhi and the dhāraṇī spells of all speech; to "enter the chamber of the Tathāgata, put on the robe of the Tathāgata, sit on the dais of the Tathāgata, and expound the Dharma teachings to the eightfold assembly of devas (gods), nāga dragons, and so forth"; wish "to attain (a vision of) Mañjuśrī, Bhaiṣajyarāja, and all great bodhisattvas, holding flowers and incense and standing in the sky and offering homage," they should cultivate this Lotus Sutra and "read and chant the Mahayana (sutras) and be mindful of the matters of the Mahayana," "make your mind resonate with this wisdom of emptiness," and "be mindful of (the teachings of Mahayana as) the mother of bodhisattvas; such supreme expedient means will arise from reflection on true reality." "All offenses are like frost and dew; the sun of wisdom is able to clear away and remove 106

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them." If you can accomplish all of these things proficiently, you are lacking in nothing. "One who is able to uphold this Lotus Sutra is thereupon able to see me [the eternal Buddha], and (I will) see you, also paying homage to Prabhūtaratna and (other) incarnations…causing all buddhas to rejoice." It is just as the sutra explains extensively. Who could possibly hear of these Dharma teachings and not arouse the aspiration for awakening? Only people who are ignoble, and those who are stupid, benighted, and without wisdom. 4. Neither Walking nor Sitting Samādhi

Fourth is the neither walking nor sitting samādhi. The (methods of samadhic concentration explained) above involve the exclusive use of walking and/or sitting, but this method is different from the above. It is called "neither walking nor sitting" to complete the tetralemma (of "A," "B," "both," and "neither"), but actually it involves walking, sitting, and all (other possible kinds of) activity. This is what Master Nanyue (Huisi) called "(the samadhic concentration of) following one's own thoughts"—when a thought arises, (this is used as the immediate object to) cultivate samadhic concentration. The Perfection of Wisdom in 25,000 Lines calls it "the samadhic concentration of awakened thoughts." Wherever your thoughts may tend to turn, all (can be used to) awaken your consciousness and attain clear understanding. Although there are three names [for the cognitive process of mind, thoughts, and consciousness], there is actually only one Dharma reality. 1. Explanation of Terms

I will now rely on the sutras to explain the term ("the samadhic concentration of awakened thoughts"). "Awakened" (or "fully aware") means "enlightened understanding," "thought" refers to the "numerous mental factors (of cognition)," and "samadhic concentration" is as explained previously. When the practitioner's numerous mental factors (or "thoughts") arise, this person should reflect on, illumine, and contemplate them thoroughly, not paying heed to their fluctuations, origins, conclusions, from where they come, or to where they go. Therefore, (this samadhic concentration) is called "fully aware of one's thoughts," [or "awakened thoughts"].

[Question:] A person's numerous thoughts are immeasurable. Why discuss being fully aware or "awakened" only with respect to cognitive activity or thoughts?

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[Answer:] Ultimately all phenomena originate from the productions of cognitive thought. Therefore, we take cognitive thought as our verbal point of departure.

[Distinctions concerning cognitive thought; the threefold process of mind, thoughts, and consciousness (cittamanovijñāna):]

"Mind" (is the sense faculty that) is aware of and cognizes the realm of objects, and (is the function that) differentiates us from (inanimate objects such as) trees and stones.

"Thoughts" are (the results of) the mind making discursive evaluations. "Consciousness" is (the function of) fully making discriminative cognitions.

[However, these three are actually a single process of "cognitive thought," and] to discriminate them in this way [and take the three as distinct or absolute] is to fall into perversions of the mind, of conceptualization, and of mistaken views. How can this be called "awakening" or "being fully aware"? "Being fully aware" means to know fully that within the mind [or "mental activity"], thoughts neither exist (substantially) nor do they completely lack any existence. (It means to know) that within the mind, consciousness neither exists (substantially) nor does it completely lack any existence. (It means that) within thoughts, the mind neither exists (substantially) nor does it completely lack any existence; that within thoughts, consciousness neither exists (substantially) nor completely lacks any existence; that within consciousness, thoughts neither exist (substantially) nor completely lack any existence; that within consciousness, the mind neither exists (substantially) nor completely lacks any existence., thoughts, and consciousness are not (simply and indistinguishably) one, therefore three names are established; they are not three (independent realities), therefore they are explained as having a single nature. If you know that a name is not a (substantial) name, then (you will also understand that) nature is also not a (substantial) nature. Since these are not (substantial) names, therefore they are not three (independent realities); since they do not have a (substantial) reality, therefore they are not (simply and indistinguishably) one. They are not three, therefore they are not dispersed; they are not (simply) one, therefore they are not (indistinguishably) merged. They are not merged; therefore, they are not empty (nothingness); they are not dispersed, therefore they are not (substantial) Being. They are 108

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not (substantial) Being, therefore they are not eternal; they are not empty (nothingness), therefore they are not (completely) annihilated. If you do not (cling to the extreme) views of eternalism or annihilationism, ultimately you will not (cling to the extreme) views of (simple) oneness or (total) difference. If you contemplate (cognitive) thoughts, this (activity) will necessarily include (the contemplation of) "mind" and "consciousness," and likewise for all phenomena. If you deconstruct (cognitive) thoughts, (the foundation of) ignorance will be destroyed (or deconstructed), and all the other passionate afflictions will pass away. Therefore, even though there are numerous phenomena (to contemplate), I clarify this samadhic concentration only in terms of "(being fully aware of one's) thoughts."

"Contemplation" means to "control and rectify" (the mind, thoughts, and consciousness); therefore, this is called "the samadhic concentration of being fully aware of one's thoughts." "Following one's own thoughts" and "neither walking nor sitting" should be understood in the same way. 2. Main Discussion

Concerning this method of practice there are four topics: 1. In terms of the sutras,

2. In terms of good (dharmas),

3. In terms of evil (dharmas), and

4. In terms of neutral (dharmas).

1. Explanation in Terms of the Sutras

All the methods of practice from the sutras not included in the above three (types of samadhic concentrations) belong to (this category of) "following after one's own thoughts." Now (as one example) I will indicate the features (of this method) in terms of the Sutra on Petitioning Avalokiteśvara. 1. Concrete Instructions

In a quiet place, adorn a meditation chamber with banners and parasols, incense and lamps. "Petition the image of Amitābha and the images of the two (attendant) bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta enshrined on the western side (of the meditation chamber)." Furnish tooth-cleaning sticks and pure water [for symbolic and hygienic purposes]. (When leaving and entering the hall) from the left and right, or (after) using the toilet, "use scented rubbings on your body, wash and be clean and pure, and put on new, clean robes." 109

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Commence this practice on (one of the six) auspicious days [of fasting and ritual purification on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, or thirtieth days of the month]. You should face squarely to the west, throw yourself to the ground in five-limbed prostration, and venerate the Three Treasures, the seven buddhas (of the past), Śākyamuni, Amitābha, the three (sets of) dhāraṇī spells [as found in the Sutra on Petitioning Avalokiteśvara], the two bodhisattvas (Avalokiteśvara and Mahāsthāmaprāpta), and the noble assembly. After these venerations, you should kneel, burn incense, and scatter flowers. Sincerely carry out the mental visualizations as in the regular ceremonies.

When you are finished making offerings, sit in the lotus position "with the body erect and the mind properly composed." "Maintain mindfulness and count your breaths. Ten breaths make up one (cycle of) mindfulness; when ten (cycles of) mindfulness are completed," arise and burn incense. Thrice petition the Three Treasures, as above, for the sake of sentient beings. When the petitions are done, thrice chant the names of the Three Treasures, as well as chanting the name of Avalokiteśvara. Join together the ten fingers and the palms (in reverence) and recite the four-lined verses [on being released from suffering as found in the Sutra on Petitioning Avalokiteśvara] to the end. Also recite the three (sets of) spells, either once or seven times, depending on the lateness of the hour.

When you are finished reciting the spells, make public confession and repentance, recalling your own transgressions. After you are cleansed by such open confession, pay reverence to those you have petitioned above. After paying reverence, one person should ascend to a high seat and either chant or recite the text of this sutra, while the rest of the people listen attentively. This practice should be carried out in the morning and early evening, and at other times you should follow the regular liturgies. Those who dislike omissions or abbreviations should consult the sutra [and the fully annotated translation of the Mohezhiguan with detailed explanations in Clear Serenity, Quiet Insight] and thus supplement (these instructions) for their benefit. 2. Mental Attitude: Contemplating the Emptiness of All The Sutra on Petitioning Avalokiteśvara says:

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The eyes are in mutual interrelationship with (and respond to) visible form—how can you maintain concentration (in the midst of these distractions)?… The faculty of cognitive thought (automatically and persistently) is in mutual interrelationship with (and responds to) mental objects—how can you maintain concentration?

The Great Collection of Sutras says, "Abide in the mind just as it is." "Such as it is" is emptiness. This text [and the passage in the Sutra on Petitioning Avalokiteśvara which says that] "Each and every (phenomena) enters the limit of reality such as it is" are different ways of saying that "suchness is emptiness."

[In answer to this conundrum Śāriputra answered,] "The element earth lacks solidity." If we say that earth has Being, then "Being" implies (substantial) "reality," and (substantial) "reality" refers to (something that is) "solid." If we say that earth is nonexistent, or is both existent and nonexistent, or neither existent nor nonexistent, this implies phenomenal substantiality, and all affirm the sense of (substantial) "solidity." Here (the sutra) clarifies the ultimate unobtainability (of the element earth) by negating the nature of solidity [because it is empty of substantial Being].

[The sutra says] "the nature of water is not to abide." If we say that water exists (substantially), this "existence" implies "abiding,…" and so forth, (including) to say that water neither exists nor does not exist, again is to affirm (substantial) "abiding." Now, (water) does not abide (in the sense of) the tetralemma of Being, does not abide (in the sense of) the tetralemma of nonexistence, and does not abide (in the sense of) being indescribable— therefore (the sutra) says that "the nature of water is not to abide." [The sutra says] "the nature of wind is unimpedability." If you contemplate wind as (substantial) existence, this (substantial) "existence" implies "impediment," and so forth, (including the inapplicability of) wind as neither existing nor nonexisting and the negation of the tetralemma as inexistence; therefore [the sutra] says, "the nature of wind is unimpedability." [The sutra says] "the element of fire is unreal." Fire does not arise from itself, (nor from something else, nor from both,) nor without a cause. Basically, it is without (independent) "own-being" and has existence only in dependence upon causes and conditions. Therefore (the sutra) says, "it is unreal." 111

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Such is the contemplation of visible form (as the four elements); (so also) "sensation, perception, impulses, and consciousness—each and every one—all enter the limit of reality such as it is." [They are all empty; they are all suchness.]

Such is the contemplation of the aggregates; (so also) the twelvefold links of causes and conditions are (empty of substantial Being), like an echo in the valley, as solid as the (empty) core of a banana tree [or an onion], (evanescent) like dew or lighting (or foam or a bubble), [illusory like a mirage, dream, or magical trick,] and so forth. Pondering this for every single moment will lead to the attainment of the (correct) contemplation of emptiness. You should diligently cultivate and learn (this contemplation), so that you may attain resonance (with reality such as it is). This foundation of contemplative wisdom must not be neglected.

3. On Chanting the Dhāraṇī Spells in the Sutra on Petitioning Avalokiteśvara [1.] The "dhāraṇī spells for eliminating poison and restraining harm" have the power to destroy the obstacles of (painful) retribution. [As the Sutra on Petitioning Avalokiteśvara teaches, after the Buddha taught how to chant these dhāraṇī spells and what power they had,] "the people of Vaiśālī became calm and regained their original (normal) state (of health)." [2.] The "dhāraṇī spells for destroying evil karma" have the power to destroy the obstacles of karma. Even one who offends against the noble conduct (expected of a monk) can have the filth (of misdeeds) removed and regain purity.

[3.] The "dhāraṇī spells of six-syllable phrases" have the power to destroy the obstacles of passionate afflictions; without a doubt they purify (the senses of) the three poisons (greed, anger, and delusion), and consummate the path of buddhahood.

The "six syllables" refer to the six (incarnations of) Avalokiteśvara, who have the power to destroy the three kinds of obstacles (of painful retribution, karma, and passionate afflictions) in the six (lower) destinies. 1. Avalokiteśvara as Great Pity destroys the three obstacles in the destiny of hell. The suffering in this destiny is intense—therefore it is appropriate to apply great pity (or compassion).

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2. Avalokiteśvara as Great Kindness destroys the three obstacles in the destiny of hungry spirits. This destiny entails starvation and thirst—therefore it is appropriate to apply great kindness (and mercy). 3. The Fearless Lionlike Avalokiteśvara destroys the three obstacles in the destiny of beasts. The king of beasts is majestic and fierce [and can thus face the untamed ferociousness of beasts]—therefore it is appropriate to apply fearlessness.

4. Avalokiteśvara as Universally Shining Great Light destroys the three obstacles in the destiny of the asuras. This destiny entails envy and distrust—therefore it is appropriate to apply universal illumination. 5. Avalokiteśvara as the Divine Hero destroys the three obstacles in the destiny of human beings. The human destiny involves both mundane affairs and (the capacity to understand) the principle (of reality). He is called "divine" because he uses mundane means to overcome (human) arrogance, and he is called a "hero" in (that he helps human beings understand) the principle (of reality), that is, to perceive buddha-nature. 6. Avalokiteśvara as Mahābrahmā the Profound destroys the three obstacles in the destiny of divine beings. Brahmā is the lord of divine beings—by indicating the lord, one includes the vassals as well. Expanding on this further, the six (incarnations of) Avalokiteśvara may signify the twenty-five samadhic concentrations [as found in the Great Nirvana Sutra]. (Avalokiteśvara as) Great Pity corresponds to the samadhic concentration of nondefilement (no. 1). (Avalokiteśvara as) Great Kindness corresponds to the samadhic concentration of a blissful mind (no. 3). Fearless Lionlike (Avalokiteśvara) corresponds to the samadhic concentration of nonretrogression (no. 2). (Avalokiteśvara as) Great Light corresponds to the samadhic concentration of joy (no. 4). (Avalokiteśvara as) Hero corresponds to the four samadhic concentrations up to that which is like a mirage (nos. 5-8). (Avalokiteśvara as) Mahābrahmā corresponds to the seventeen samadhic concentrations (that remain), starting with that which is "immobile" (nos. 9-25). Consider this yourself and see what it means. This Sutra on Petitioning Avalokiteśvara is applicable for repentance by those of all three vehicles. If you discipline yourself and save yourself, killing the bandits (of the passionate afflictions) that are like fetters, you 113

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will perfect arhatship. If you have abundant merit and acute capability, and contemplate ignorance, impulses, and the rest (of the twelvefold links of causes and conditions), then you will attain pratyekabuddhahood. If you arouse great compassion, have a body (that shines) like lapus lazuli and with a buddha seen in each pore, you will attain the śūraṅgama samādhi of heroic progress and dwell in the stage of nonretrogression.

In many Mahayana sutras there are practices of this type, such as the repentance of the seven buddhas and the eight bodhisattvas [in the Spells of Seven Buddhas and Eight Bodhisattvas,] and the (repentance involving) eight hundred days of cleaning the latrine in the Sutra on Contemplating the Bodhisattva Ākāśagarbha. Such (practices) are all included in (the samadhic concentration of) following one's own thoughts.

2. Explanation in Terms of Contemplating Good Dharmas

Part 2, concerning (the contemplation of) good dharmas, is in two parts. First is distinguishing the four phases of thought, and next is listing various good (dharmas or phenomena).

1. The Four Phases of Thought

First is the clarification of the four phases of thought. Cognition and consciousness are without form and cannot be seen, but you can distinguish four phases (in the process of the unfolding of each thought): pre-thought, imminent thought, the thought (itself), and concluded thought. "Pre-thought" refers to the thought before it has arisen; "imminent thought" refers to the thought as it is about to arise; "the thought (itself)" refers to the (momentary) dwelling (of a thought) due to a relation with an object; "concluded thought" refers to the relation with an object (of mentation) coming to an end. If you can fully comprehend these four phases, you will thereupon realize the single feature that is actually no feature at all (because it is "empty"). Question: The "pre-thought" has not yet arisen and the "concluded thought" has faded away. There is no "thought" in these two phases: and having no thought means having no features. How can you contemplate these (thoughts)?

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we cannot say that since the activity has not yet been performed, therefore there is no person. If it is determined that there is no person, then who later performs the activity? Since there is a person who has not yet performed the activity, therefore there is a performance of the activity. The mental process is also like this. Because there is (the phase of) "prethought," you can attain (the phase of) "imminent thought." If there were no "pre-thought," how could you attain "imminent thought"? Therefore, even though (the thought itself) does not yet exist at (the phase of) "pre-thought," you cannot say that ultimately there is no thought [even at this phase]. Even though (thought) has perished at (the phase of) "concluded thought," it also can be contemplated. This is like (the state of) a person who has finished an activity—you cannot say that (the person) does not exist. If it is determined that the person does not exist, then who previously performed the activity? The perishing of a thought at (the phase of) "concluded thought" is also like this. It cannot be said that it is an eternal perishing. If it were an eternal perishing, then this would be the (extreme heretical) view of annihilationism, that there are no causes and no results. Therefore, although a thought comes to an end and perishes, you can still contemplate it. Question: The past has already passed away, the future has not yet arrived, and the present does not linger. Yet there are no thoughts separate from these three times. What thoughts should be contemplated?

Answer: Your question is wrong. If the past has perished eternally and ultimately cannot be known, the future has not yet arisen and thus cannot be known, and the present does not linger and thus cannot be known, then how can the noble sages know the thoughts of these three times? Even demonic spirits know (the thoughts of) themselves and others in the three times; how can it be that practitioners of the Buddha Dharma arouse the (mistaken and heretical) view of annihilationism and (the illusion) that tortoises have hair and rabbits have horns? You should know that the mind or thoughts in the three times, though not a reality with constant (unchanging substance), can be known.

Therefore, verses [in the Great Treatise] say:

The buddhas preach in this way:

Although empty, (phenomena are) not annihilated;

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They are continuous yet not eternal;

(Karmic recompense for) evil offenses and good fortune is not lost.

One who arouses (the mistaken view of) annihilationism is like a blind person who encounters visible forms (but cannot see them). If you do not have the eye of right contemplation regarding the Buddha Dharma, then this (practice) is in vain, and nothing can be gained. Once the practitioner knows that thoughts have four phases, then you can follow after various good and evil thoughts as they arise in the mind, and with a non-detached wisdom reflect on, illumine, and contemplate thoroughly [these four phases of thought, thus gaining insight into the nature of reality]. 2. Various Good Dharmas, with a Focus on the Six Perfections 1. The six senses and the perfection of giving. Next is an account of (the application of this contemplation of the four phases of thought to) good phenomena. There are numerous good phenomena, but we will discuss them regarding the six perfections.

If you are (defiled and distracted by) the sense objects, you should abandon (attachment to) the six sense experiences; one who does not have any (attachment to) worldly possessions should utilize the six kinds of activity [of walking, standing, sitting, reclining, talking, and miscellaneous activity to perform virtuous acts]. Abandoning (the six kinds of sense perceptions) and utilizing (physical activity) together make twelve items. First, I will discuss (the four phases of) an perceiving visible form. (There are four phases) pre-seeing, imminent seeing, seeing, and concluded seeing. There is no (substantial) seeing in any of these four phases of thoughts, yet neither is there a lack of seeing. On the other hand, the thoughts that reflect on, contemplate, and are aware of visible form are not of external origin, for if they came from the outside, they would not be present within themselves. They do not originate internally, because if they emerged from the inside (on their own) they would be without causes and conditions [which is impossible]. They are neither (merely) internal nor external, nor from somewhere in between, nor do they have eternal autonomous selfexistence. You should know this awareness of visible form is ultimately empty and quiescent. The visible form that is contemplated is the same 116

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as space, and the ones who contemplate visible form are as good as blind [because they, too, are "empty"].

(The same can be said for the other five senses,) including the cognitive sense which is aware of phenomenal dharmas as its objects: (there are four phases) pre-awareness, imminent awareness, awareness, and concluded awareness. These four phases are all unattainable. The thoughts [or "minds"] that reflect on, contemplate, and are aware of phenomenal dharmas do not come (merely) from the outside nor emerge from the inside. There are no (substantial) phenomenal objects; to say that there are no (substantial) phenomenal dharmas means that all are the same as space. This is the awareness (that arises from) the contemplation of the six sense experiences. The (physical) eye, the objects of visible form, empty space, and light [are all necessary for there to have the experience of "seeing," but] each on its own cannot see or discriminate. Causes and conditions combine to give birth to visual consciousness, and the visual consciousness (and the other sense consciousnesses) are causes and conditions that give rise to the cognitive consciousness. When the cognitive consciousness arises, you are able to discriminate. [This relationship has four phases, the same as the four phases of thought. First] there is the visual consciousness that is dependent on the cognitive consciousness; (then) the visual consciousness can see; (and finally when) seeing is concluded, craving (for more sensual stimulation) arises. 1. The four phases of thought and the ten destinies. [1.] This defiled craving for (sensual stimulation from) visible form leads one to break the rules of moral conduct. These are the four phases (that result in the destiny) of hellish beings.

[2.] When thoughts truly lust after visible form, but you try to conceal and deny it, these are the four phases (that result in the destiny) of hungry spirits. [3.] If you arouse attachment to visible form, so that you calculate (in terms of) me and mine, these are the four phases (that result in the destiny) of beasts.

[4.] If you (discriminate between) your own visible form and that of others, thinking your own is superior and that of others are inferior, these are the four phases (that result in the destiny) of asuras. [5-6.] When you do not take what is not given but consider as your own only that given through another's largess, and through (the receipt of) these 117

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things arouse humaneness, non-assertiveness, uprightness, faithfulness, and intelligence, and keep the five precepts and perform the ten good deeds; these are the four phases (that result in the destinies) of human and divine beings. [7-8.] When you contemplate the four phases of thoughts, (you contemplate) 1. the arising and perishing of the features of thoughts; 2. the nonabiding of thoughts; 3. the three kinds of (pain, pleasure, and neutral) sensations of thoughts; 4. the lack of independent existence of thoughts; and 5. the reliance of thoughts on (the web of) causes and conditions. These are the four phases (that result in the destinies) of the two vehicles (of śrāvakas and pratyekabuddhas).

[9.] Upon contemplating your own four phases of thoughts, (you realize) what a plethora of disease there is. Upon contemplating the four phases of the thoughts of others, (you realize that) the same is true (that is, others suffer from disease). Thus, you arouse sympathy and compassion, and practice the six perfections (of a bodhisattva).

How should you (arouse compassion and practice the six perfections)? For immeasurable eons we have stubbornly clung to (mistaken notions of) the nature and features of the objects of the six senses, so that it is (almost) impossible to relinquish them. Even if you can relinquish (such mistaken notions), it is impossible to (completely) eliminate (their influence). Now (you should) contemplate these sense objects as not (real, substantial) sense objects, so that there is no sensual (attachment) to these objects. Contemplate the sense organs as not (real, substantial) sense organs, so that you are not attached to yourself. Contemplate (the existence of) other people as being unobtainable, and that there is no one (substantial self) who receives (offerings). These three factors (of the gift, the giver, and the recipient) are all empty (of substantial Being)—this is called the "perfection of giving." The Diamond Sutra says:

If you give while dwelling in (being attached to) visible forms, sounds, odors, tastes, tangibles, and phenomenal dharmas, this is called a "giving that dwells in (and is attached to insubstantial) features." Such a person (is like one who) enters into darkness and cannot see. Giving while not dwelling (or being attached to) sounds and tastes (and so forth) is a giving that is not (attached to) features. Such a person is like one who has eyes and can see various forms in the illumination of the sun's light. 118

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To say directly that one "does not perceive any marks" is very terse and difficult to understand. (The true bodhisattva) does not perceive forms as either with features or without features, nor both with features and without features, nor neither with features nor without features. If there are places to be attached to, (the bodhisattva) withdraws from them to attain liberation, not arousing the sixty-two kinds of mistaken views; this is called the "giving that is without (attachment to insubstantial) features." (Along with) reaching the other shore (of awakening), enlisting all dharmas in giving, and perfecting the Mahayana (goal), these are the four phases (that result in the destiny) of the bodhisattva.

[10.] Also, to contemplate the four phases as equivalent to empty space is (to realize) permanence; to not experience the four phases (as substantial entities) is (to realize) bliss; to not arouse karma through the four phases is (to realize) selfhood; to be incapable of being defiled by the four phases is (to realize) purity. These are the four phases of buddhahood (in terms of emptiness).

Though the four phases are empty in this way, the various manifestations of the four phases are perceived within emptiness, as well as the perception everywhere of Buddha Dharmas as numerous as the sands of the Ganges River, thus perfecting the Mahayana. These are the four phases of conventionality.

[Finally, in terms of the Middle,] if emptiness (was merely negative), then (reality) would not be endowed with (the phenomena of) the ten destinies [or "dharma realms"]. The destinies arise through causes and conditions—they do not exist essentially. They do not exist (substantially), therefore they are empty; they are not (merely negative) emptiness, therefore they exist (conventionally). Both emptiness and existence are unobtainable; but both emptiness and (conventional) existence are illumined (and can be experienced). Such is the threefold truth: it embraces the wisdom and insight of the Buddha and involves a comprehensive understanding of the four phases of thoughts. The same can be said about contemplating the four phases of thoughts of the five senses of sound, odor, taste, touch, and phenomenal dharmas (in the same way as explained above regarding sight), and thus have a perfect awareness of the threefold truth (of emptiness, conventional existence, and the Middle) that is beyond conceptual understanding. This 119 16b

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can be known through the previous discussion, so I will not go to the trouble of repeating the details.

End of Fascicle 2, part 1.

2. The six actions and the perfection of giving. Next is (the discussion of) the practice of giving while contemplating the six actions: [Emptiness:] Contemplate the pre-thought of walking, imminent walking, walking (itself), and walking concluded—that these four phases, whether slowly or quickly, are all incapable of being obtained, and even their unobtainability cannot be perceived. Contemplate in turn the awakened mind; (see) that it does not come from outside nor does it arise from within, nor from between, nor does it exist permanently on its own. There is no walking nor is there one who walks; they are ultimately empty and quiescent. [Conventionality:] Nevertheless, because of the activity of the mind, there is (conventional) coming and going. (The coming and going may involve) the breaking of the precepts [the realm of hell], deceiving others [hungry spirits], congregating in a group [beasts], feeling superior to others [asuras], righteousness and deference [humans], good deeds and meditative concentration [gods], nirvana [śrāvakas and pratyekabuddhas], or mercy and compassion [bodhisattvas]. For one who engages in the six actions having abandoned (attachment to) the sense objects, this provisional coming and going, "raising the foot and lowering the foot," are all like magical apparitions. Such a person is entranced and oblivious—there is neither a doer nor a place (where action is carried out). This person does not consider a thousand-mile journey to be "far," nor a spot a few steps away to be "near." When one performs an action (of giving), this person does not calculate its merit nor anticipate any karmic reward. To abide in giving in such a way is to perfect all the Buddha Dharmas that are as numerous as the sands of the Ganges River, to be fully endowed with the Mahayana, and to cross to the other shore (of awakening).

[The Middle:] Again, contemplate that a single (momentary) thought fully contains the ten dharma realms (from hell to buddhahood). One (thought) is not unconditionally (a fixed and absolute) one—therefore it can be ten; the ten (destinies) are not unconditionally ten—therefore they can be one. (A single thought) is neither one nor ten, yet both one and ten. Thus, the threefold truth is fully included in a single moment of thought. 120

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The same is true for (the other five actions of) standing, sitting, reclining, speaking and being silent, and miscellaneous actions, and can be understood accordingly. Therefore, the Lotus Sutra says, "Again, I see the sons of the Buddha…give excellent robes and superb clothing…and thus seek the Buddha path." This is the meaning (of what I am saying here). 3. The six senses, the six actions, and the other five perfections. In the preceding section we have discussed (the perfection of) "giving" with reference to twelve items [the six kinds of activity and the six senses]. Now we will discuss each of the six (perfections), one by one, with reference to each of the (twelve) items.

[Outline of the six perfections:]

[1.] When a practitioner walks, this person contemplates sentient beings with the eye of great compassion, without apprehending their (conventional, mundane) features. Sentient beings thus are not afraid of such a bodhisattva; to walk in such a way is (the perfection of) giving.

[2.] (To walk in such a way that) sentient beings are not injured nor caused loss, nor [as it says in the Lotus Sutra] "are their evil or meritorious features apprehended." This is (the perfection of) morality [or, "keeping the precepts"].

[3.] When (a practitioner) walks, this person does not arouse mistaken conceptions in the mind; you are neither agitated nor obsessed; the aggregates, senses, sense organs, and sense consciousnesses do not vacillate. This is (the perfection of) patience.

[4.] When (a practitioner) walks, this person does not apprehend the raising and lowering of the feet, and the mind does not (go through the process to) first conceptualize and then realize (a thought). For such a person there is no arising, abiding, or perishing of all the phenomenal dharmas. This is (the perfection of) diligence.

[5.] (This practitioner) does not apprehend (the dualities of) body and mind, samsara and nirvana. Such a person does not sense, think of, or become attached to any of the phenomenal dharmas, and neither savors (nirvana) nor is confounded (by samsara). This is (the perfection of) meditation. [6.] When the practitioner walks, the six parts (of the body) such as the head [and two arms, two legs, and torso] are (empty) like a cloud, like a shadow, dream, apparition, echo, or phantom; they neither arise nor perish, 121

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are neither extinct nor permanent. (Such a person realizes that) the aggregates, senses and sense organs, and sense consciousnesses are empty and quiescent; there is neither bondage nor liberation. This is (the perfection of) prajñā-wisdom.

The details are discussed at length in the Sutra on the Samādhi of Heroic Progress.

1. The six perfections and the act of walking. Also, (the bodhisattva) is quiescent and has the marks of samadhic concentration even while walking. But if you do not examine this carefully, then defilements may arise within samadhic concentration, and you will become covetously attached to the flavor of meditation. In contemplating the mind of samadhic concentration, (you should realize that) the mind is not a (substantial) mind. Where does the samadhic concentration abide? You should know that this (defiled) samadhic concentration arises from perverted views. In this way, when you contemplate (correctly), you do not perceive either emptiness nor nonemptiness, but destroy the (mundane) marks of samadhic concentration and do not arouse covetous attachments [even toward samadhic concentration itself]. You should use these (skillful) means (of the six kinds of actions and six senses); this is the understanding of a bodhisattva.

A practitioner who is not yet (sufficiently) awakened may think, "my mind that is doing the contemplation consists of sublime wisdom," and in this attachment to (your own, as yet inferior) wisdom, think yourself exalted. This is called "the wisdom obstacle." Such a person will fail to attain liberation, the same as those on non-Buddhist paths. But if you reflect on the mind that is doing the contemplating, you do not perceive it as abiding anywhere, nor does it arise or perish. Ultimately there is no one who contemplates and no one who does not contemplate. Since the one who contemplates has no (substantial, autonomous) Being, who is it that contemplates the phenomenal dharmas? If the contemplating mind cannot be obtained, you are free from any (preconceived) conceptions concerning contemplation. The Great Treatise says:

When conceptual thoughts have been removed, meaningless disputes in the mind are all extinguished; when all the immeasurable offenses are removed, the pure mind is constantly focused. A noble and wonderful person who has attained this is able to perceive prajñā-wisdom. 122

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The Great Collection of Sutras means the same thing when it says, "Contemplate each and every thought." The three kinds of samadhic concentration [of emptiness, formlessness, and wishlessness or actionlessness] are included in such practices. The first of these concentrations does away with all varieties of the marks of existence, so that nothing is seen internally or externally—this is called the "samadhic concentration of emptiness." In the next contemplation one is able to destroy even the mark of emptiness—this is called the "samadhic concentration of formlessness." In the last contemplation one does not perceive even the doer—this is called the "samadhic concentration of actionlessness."

Again, by destroying the three perverted ways of thinking (perverted thoughts, views, and conceptions) and the three poisons (greed, anger, and delusion), you can cross over the stream of threefold existence (in the realms of desires, form, and formlessness), and by overcoming the malice of the four demonic forces [of passionate afflictions, karma, death, and desires (of demonic spirits)] you can perfect the (six) perfections. Yet, how could the encompassing of the entire Dharma realm and the full advancement of all Dharma teachings be limited to the six perfections and the three samadhic concentrations? If you can fully encompass all phenomenal dharmas in (the act of) walking, the same is true for the other eleven items as well. 2. The perfection of morality [or "keeping the precepts."] Next, when (the bodhisattva) further passes among the six sense objects, he strives (against their allure) and holds (the mind) steady, restrained and purified (against defiled passions), "as if clenching a jar (full) of oil so that not one drop will spill" [as it says in the Great Nirvana Sutra]. Also, when engaged in the six actions he is dignified and reserved and follows proper order in his coming and going. This is called "observing the rules of conduct": the fruits and rewards of observing the rules of conduct are to transcend (this world of samsara) and thus experience bliss (in a higher destiny), but this is not samadhic concentration and is not called a "perfection." If you attain contemplative wisdom, however, you will spontaneously keep the precepts while performing the twelve (kinds of) actions.

[Emptiness:] Contemplate the four phases of thought (in seeing visible form)—pre-seeing of form, imminent seeing, seeing, and concluded seeing—and investigate them in various ways (such as through the tetralemma), 123

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and (realize that) you cannot apprehend the arising (of these thoughts) in the mind, nor can you apprehend the mind that is doing the contemplating. These (thoughts and the mind) are neither internal nor external; they neither come nor go; they are quiescent and neither arise nor perish. (Part one [on emptiness].) [Conventionality:] If you are able in this way to contemplate the seven evil physical and verbal acts [of killing, stealing, improper sexual activity, lying, slander, harsh words, and frivolous speech] as pure, like space, this means that you uphold the legalistic precepts in three ways (out of ten levels of moral conduct): (1) with no fault, (2) with no breaking, and (3) with no rupturing (of moral conduct). To destroy all evil notions and perception is to (4) uphold the precepts without mixing [thoughts of breaking the precepts without actually doing so]. To not be confused by (the ongoing process of) the four phases (of thoughts) is to (5) uphold the precepts that accompany samadhic concentration. (To realize that ultimately) the four phases do not arise is to (6) uphold the precepts that accompany (attainment of) the path. To discriminate the various four phases without becoming mired (in these distinctions) is to (7) uphold the precepts without attachment. To discriminate the four phases unerringly is to (8) uphold the precepts that are praised as wise (conduct). To know the four phases as encompassing all phenomenal dharmas is (9) mastery in upholding the Mahayana precepts. To be aware of the four positive qualities (of constancy, bliss, selfhood, and purity) of the four phases is to (10) uphold the ultimate precepts. (Part two [on conventionality].)

[The Middle:] When the mind is clear and pure and avoids the two extremes and correctly realizes the Middle Path, (this means that) you have illuminating understanding regarding both sides of the two truths (of the mundane and real), and are fully endowed with the inconceivable realm of buddhahood, without diminution. (Part three [on the Middle].) The perceiver of form, the sense objects of form, and the act of perceiving cannot be obtained. (1) For all three to vanish (upon being contemplated) is (the perfection of) giving. [There is no mention of item (2), which should refer to the perfection of keeping the precepts.] (3) For (the mind to be) peaceful and unmoved regarding form and the perceiver of form is (the perfection of) patience. (4) For you to remain undefiled and unaffected by form and the perceiver of form is (the perfection of) diligence. (5) To remain 124

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undisturbed by form and the perceiver of form is (the perfection of) meditation. (6) To realize that form and the perceiver of form are like a mirage and a phantom is (the perfection of) prajñā-wisdom.

(To realize that) form, the perceiver of form, (and the act of perceiving) are like empty space is called "the samadhic concentration of emptiness." (To realize that) this emptiness cannot be apprehended is called "the samadhic concentration of formlessness." (To realize that) there is neither subject nor object is called "the samadhic concentration of actionlessness." This is so not only for the threefold truth, the six perfections, and the three emptinesses. All of the Buddha Dharmas, as numerous as the sands of the Ganges River, should also be understood in this way. Once you have contemplated the sense objects of visible form in this way, the other five sense objects (are contemplated) in the same way. The six kinds of sense experience and the six actions are (to be contemplated) likewise. This is the meaning of the Lotus Sutra where it says, "Again I see sons of the Buddha…properly and fully (keeping the precepts),…thus seeking the Buddha path."

3. The perfection of patience. Next, we deal with (contemplation of) the good (dharmas) of patience. In reflecting upon the (six) actions and the (six) sense perceptions, (it is clear that) at times they are inimical and at times congenial. "Congenial" refers to things going according to our intent; "inimical" refers to things going contrary to our intent. (A bodhisattva is) neither angry when things are inimical nor passionately attached to things when they are congenial. There is (for the bodhisattva) neither perception nor the perceiver, neither action nor the actor. All the rest is as explained above. 4. The perfection of diligence. Next, we deal with (contemplation of) the good (dharmas) of diligence. It has been said of old [such as in the Great Treatise] that "diligence has no distinct identity; it is merely the resolute performance of all activity." In analyzing its meaning, however, one would expect it to have a distinct identity, as ignorance permeates all passionate afflictions and yet there is also a distinct (fundamental) ignorance (apart from passionate afflictions).

If you were to rely solely on the recitation of sutras to discipline the mind, this would resemble (the practice of) "diligence." But even if you did this unwaveringly day and night, thus becoming fluent and skillful (in 125

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the recitation of texts), you would still not attain samadhic concentration or wisdom. If you contemplate the breath as it touches seven places (of the body) and converges to form a sound, (you realize that) it is like an echo, neither (merely) internal nor external, that there is (substantially) neither the one who recites nor something that is recited. Analyze all these things in terms of the four phases: there is no one who senses the sense objects and there is no doer regarding conditions. Recite the scriptures without being interrupted by passionate afflictions, and every thought will flow (naturally) into the sea of nirvana. This is called (the perfection of) diligence…[and so forth as explained above].

5. The perfection of meditation. Next, we deal with (the progressive application of contemplation to) the varieties of dhyāna meditation. The basic [fully realized meditative states of the four dhyāna stages that allow you to remove the delusions in the realm of desires], the nine considerations (of the decomposition of a corpse), the (eight) degrees of renunciation [or "liberation" finally resulting in a state of complete cessation], and so on, are only (lower stages or states of) dhyāna meditation and are not the perfection of meditation. Contemplate the four phases upon entering samadhic concentration, however, (and realize that) you cannot perceive a (substantial) mind—where, then, is the locus of samadhic concentration? Penetrate to the true reality of meditation, whereby all phenomenal dharmas are embraced in meditation. That is why in the fifth section of the Great Treatise, after finishing with an explanation of eight (of the nine) considerations (of the stages in the decomposition of a corpse), it clarifies all the dharmas (concerning meditation), including ten powers and four fearlessnesses. Many of the treatise masters do not penetrate to the profound meaning (of this passage). They all say that the Great Treatise is mistaken, but they should not say so. The Great Treatise is mainly concerned with clarifying the Mahayana features of the eight [or eighth stage of] considerations (of a corpse), and therefore extensively explains all the phenomenal dharmas [including the "Hinayana" features].

6. The perfection of wisdom. Next, we deal with (the perfection) of prajñāwisdom. The Great Treatise explains eight understandings of prajñā-wisdom. "Worldly wisdom" [in contrast the more profound prajñā-wisdom] can be 126

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used to contemplate the six sense perceptions and the six actions. But when you analyze the four phases with worldly wisdom, it cannot be attained. [Or, "But when you analyze worldly wisdom in terms of the four phases, (you realize that) it cannot be obtained."] All (of the rest) is as explained above. (The analysis of) the rest of the good dharmas are also likewise. 4. Closing Questions and Answers

Question: If (as you say) one dharma embraces all dharmas, then contemplation should be enough; what need is there for cessation? One perfection should be enough; why refer to the other five perfections? Answer: The six perfections supplement and perfectly complement each other, as (soldiers who) put on armor and advance into the ranks (of the enemy) must not remain isolated [but must fortify each other].… Contemplation is like a lamp, and cessation like a closed room (that keeps out the wind). [They supplement each other, as in the similes in the Great Nirvana Sutra such as] the way you wash clothes [first washing with soap and then rinsing with clean water], or cut reeds [by grasping them in one hand and quickly cutting with a knife in the other], and so forth. Yet (it is also true that) prajñā-wisdom is itself like the Dharma realm that universally embraces all things, and thus there is no need for other dharmas. But the other dharmas also are (identical with or indivisible from) the Dharma realm and embrace all dharmas, and thus (it could be said that) there is no need for prajñā-wisdom. Thus, prajñā-wisdom is (indivisible from) all (other) Dharma (teachings and practices), and all (other) dharmas are (indivisible from) prajñā-wisdom—they are nondual and not distinct, neither two nor separate.

3. Explanation in Terms of Contemplating Evil Dharmas

1. Contemplating Evil Dharmas

Third is the application of (the practice of) "following one's own thoughts" regarding evil phenomena or activities.

Good and evil are not fixed. Generally, the (six) obscurations [to awakening, that is the opposite of the six perfections: covetous desires, immorality, anger, indolence, distractedness, and ignorance] are considered "evil," and activities (that are conducive) for crossing [to the other shore of awakening, such as the six perfections] are considered "good." But when your karmic 127

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recompense in the human or divine realms is exhausted, then you revert and fall again into the three (lower) ways (of hell, beasts, and hungry spirits). So, again, this involves evil. Why? Because neither the obscurations nor the (virtues conducive to) crossing can impel you to escape (from samsara)— therefore essentially, they involve "evil."

Those of the two vehicles (of śrāvakas and pratyekabuddhas) call the liberation from suffering "good." Though it may be good for those of the two vehicles, they are only able to save themselves; this is not the mark of a (truly) good person. The Great Treatise says that it is better to arouse the mind of an evil leprous fox than the mind of a śrāvaka or pratyekabuddha. You should know that samsara and (selfish Hinayana) nirvana both involve "evil."

The bodhisattvas (endowed with) the six perfections (of the Tripiṭaka Teaching), who with mercy and compassion save both (themselves and others), are also called "good." Yet, though they are able to save both (themselves and others), [since the bodhisattvas are not completely pure, the help they provide can be] compared to storing food in a poisoned vessel, so that it kills whoever eats it —this, again, involves "evil." The three vehicles (of śrāvakas, pratyekabuddhas, and bodhisattvas of the Shared Teaching) are alike in their eradication (of passionate afflictions), and this is called "favorable," but they do not perceive the distinct truth (of the Middle) and thus revert to adhering to (one or the other of) the two extremes [of either emptiness or conventionality]. They have not yet spit out (the root of fundamental) ignorance; this, again, involves evil. Those (bodhisattvas) of the Distinct Teachings are "good." Yet, though they perceive the distinct truth (of the Middle]), they are still wrapped up in skillful means—this cannot be called (the ultimate) truth. The Great Nirvana Sutra says:

[After Kāśyapa realized the meaning of constancy, bliss, selfhood, and purity, he exclaimed,] "Before this we all could be said to have been people with false views."

How can it be that (such) false views are not "evil"?

Only the perfect Dharma (of the Buddha) can be called (truly) "good." "Good" means to be in accordance with the true aspect of reality; this is 128

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called the path, and that which is counter to the true aspect of reality is called the non-path (or anti-path). If you attain penetrating understanding that all evil is not (substantial) evil but that all are the true aspect of reality, then [as it says in the Vimalakīrti Sutra] even the practice of the anti-path can lead to achieving the path of the Buddha. (On the other hand,) if you become attached to the path of the Buddha and fail to digest its ambrosia, the path becomes an anti-path. To discuss good and evil in such a way is to focus on their commonality.

But now I will make distinctions to clarify good and evil—the level at which virtues (that are conducive) for crossing (to the other shore of awakening) are considered "good," and the (defiled) obscurations are considered "evil." The contemplation of good dharmas has already been explained above, so I will now explain further by clarifying the contemplation of evil. On the mind that contemplates evil. Although previously (in the above section we have discussed) the contemplation of good, (for us) the obscurations have not abated, and the defiled passions continue to be vigorous, never ceasing for even a moment. If you contemplate others, (you see that) evil is immeasurable. Therefore, when you cultivate reflection on the fact that in all the world there is no reason to be happy, you cannot find any congenial people nor any congenial land (to dwell in), and there is only the evil of obstructions (to awakening) and your own captivity in them. Even though you may not (explicitly) be subject to all the obscurations, you still tend to instigate that which is not good. Some may be predominantly avaricious and greedy, or often break the rules of moral conduct, or predominantly jealous or lazy, or have a penchant for alcoholic spirits. People are easily deprived of their basic (good) nature, and inevitably suffer intense torments.

Who is without fault? (Even) those who leave home and are separate from the secular world are not complete in their practices. If they experience the desires of the white-robed (laypeople), they are not (true) practitioners of the path. Evil is their lot. Even arhats have a remainder of residual defilements, how much more so ordinary people! If ordinary people wantonly indulge in evil that obscures (awakening), they will be crushed and broken (by this evil) and fall (into a lower destiny) where they will remain for a long time with no escape. Surely you should cultivate contemplative wisdom amid evil. 129

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Take, for example, the laypeople who lived in the days when the Buddha was in this world. Some had wives and children, some were public officials with secular duties, and yet all were able to attain the path. In the case of Aṅgulimāla [a serial killer who aimed to kill a thousand people in order to fashion a necklace from their fingers] the more (people) he murdered, the more compassion he had. Jeta and Mālikā were engrossed in wine but also engrossed in the precepts. Vasumitrā remained chaste (in intent) even though engaging in sexual intercourse. Devadatta's mistaken views became (in the long run) all right.

If there were nothing but evil amid such evil, so that it would be impossible to cultivate the path, then these people would have forever remained ordinary (ignorant and deluded) people. But because the path is present amid evil, it is possible to attain and perfect saintliness even while living in the midst of these obscurations. Thus, you should know that evil does not (totally) obstruct the path.

Nor does (cultivating) the path (totally) obstruct evil. (For example,) the stream winner (Nanda's) carnal desire continued to grow, Pilindavatsa was still arrogant, and Śāriputra became angry. What gain or loss was there in their nondefilement (due to these "evil" deeds)? It is like the play of light and darkness in empty space—they do not obstruct each other. This is the meaning of the manifestation and emergence of a buddha's awakening. If you, by nature, have much greed and desire, and are seething with (passionate) afflictions, so that even as you try to control and overcome them they increase all the more—then you should merely allow your attention to go where it will. Why? Because if the (evil) obscurations do not arise, you cannot cultivate contemplation.

[As it says in the Great Treatise,] this is like going fishing. If the fish is strong and the line weak, it cannot be forcibly pulled in. But if you let the baited hook enter its mouth and allow it to swim around, diving and surfacing freely, then before long it can be reeled in. Cultivating contemplation in the midst of the obscurations is also like this. The obscurations are the evil fish, and contemplation is the baited hook. If there are no fish, then the baited hook has no function. It is put to use only when the fish are numerous and large; only then is it rewarding. Then all (the fish) will follow after the baited hook and not reject it. The obscurations also will not offer resistance for long but will be brought under control.

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2. The Obscurations and the Four Phases

How, then, should you contemplate (the evil dharmas)?

1. Contemplation of avaricious desire. [In terms of emptiness:] If an avaricious desire arises, contemplate the desire precisely in its four phases: pre-desire, imminent desire, the desire itself, and concluded desire. Does the pre-desire perish before the imminent desire arises, or does the pre-desire not perish before the imminent desire arises, or both perish and not perish before the imminent desire arises, or neither perish nor not perish before the imminent desire arises?

["A":] If (the phase of) pre-(desire) perishes before imminent (desire) arises, then do these (two phases) coincide or are they separate? If (we say that) perishing and arising coincide, [there is the contradiction that] arising and perishing are mutually exclusive. If (we say that) they are separate and yet there is arising, then this arising has no cause (and this is impossible). ["Not A":] If (we say that) pre-desire does not perish and yet desire arises, then do these (two phases) coincide or are they separate? If they coincide, then both (phases) would exist together, and there would be no limit to the arising (and continuation of phases). If separate, the arising would again have no cause.

["Both A and Not A":] Suppose that (pre-desire) both perishes and does not perish before the arising of imminent (desire). But if arising follows the perishing, there is no need for the nonperishing, and if the arising follows the nonperishing, there is no need for the perishing, and how can such an indefinite cause give rise to a definite result? If their essence were one, their nature would (still) be mutually exclusive; and if their essence were different, they would fundamentally be at odds and could not have any relation. ["Neither A Nor Not A":] Suppose that (pre-desire) neither perishes nor does not perish before the arising of imminent desire. Is the locus of this double negation existence or nonexistence? If (the locus of) this double negation is existence, then why is it a double negation? If (the locus of) this double negation is nonexistence, (there is the objection that) how can anything arise from nonexistence?

In this way, (analysis in terms of) the tetralemma shows that the arising of imminent desire cannot be apprehended. An application of the tetralemma in turn (for the various possibilities) shows that the perishing of pre-desire 131

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cannot be apprehended; the nonarising, both arising and not arising, and neither arising nor not arising of the imminent desire, (and so forth for all the phases) are also as explained above.

By contemplating the obscurations of avaricious desire, (you realize that) they are ultimately empty and quiescent, and both (their emptiness and conventionality) are lucidly and clearly illumined. This is all as explained above. This is what is called the "baited hook." If the obscurations perpetually arise, constantly illumine them through this contemplation. Though you cannot perceive their arising nor perceive their illumination, yet they arise and are illumined. (Part one, on emptiness.)

[In terms of conventionality:] Again, contemplate these obscurations, (and consider) from what sense objects they arise. Is it from visible form or from another (of the six sense objects)? (Consider) from what actions they arise. Is it from walking, or from another (of the six actions)? If it is from visible form, is it from the pre-seeing (of visible form), the imminent seeing, the seeing itself, or the seeing concluded? If it is from walking, is it from pre-walking, imminent walking, the walking itself, or the walking concluded? What was the phenomenal object from which it arose? Is it from the breaking of the moral precepts? Is it because of your (bad) company? Is it out of deception? Is it out of jealousy? Is it out of humaneness and deference (of a human being)? Is it from good meditative states (of a divine being)? Is it from (the solitary, imperfect) nirvana (of a pratyekabuddha)? Is it from the four virtuous (stages of the śrāvaka)? Is it from (the practice of) the six perfections or the three samadhic concentrations (of a bodhisattva)? Is it from the Buddha Dharmas that are as numerous as the sands of the Ganges River? (Part two, on conventionality.) [In terms of the Middle:] When you contemplate in this way, you realize that there is no (substantial) perceiver of sense objects, and no (substantial) subject that acts in response to objects. And yet the sense objects and the perceiver are both lucidly and clearly illumined. [These three "perspectives" of the threefold truth—perceiving these matters as] magical apparitions (of conventional existence), emptiness, and the nature of dharmas (as Middle)— do not obstruct each other.

Why is this so? Because if the obscurations impeded the nature of phenomenal dharmas, then the nature of dharmas would be destroyed (but this 132

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is impossible); if the nature of dharmas impeded the obscurations, then the obscurations would not be able to arise at all. You should know that the obscurations and the nature of dharmas are indivisible (or equal). For the obscurations to arise is for the nature of dharmas to arise, and for the obscurations to cease is for the nature of dharmas to cease. The Sutra on Nonactivity says that avaricious desires and the path are integrated (or "indivisible") [or "avaricious desires are the path"] and the same is so for anger and ignorance. All of the Buddha Dharmas are contained in these three dharmas, [that is, the "three poisons" of craving, anger, and ignorance]. If you sought awakening apart from avaricious desire, you would be as far from it as heaven is from the earth. Avaricious desire and awakening are indivisible [or, "avaricious desire is awakening"]. The Vimalakīrti Sutra says:

By practicing the anti-path, (the bodhisattva) achieves the path of the Buddha.… All sentient beings are already integrated with (or indivisible from) the mark of awakening, so they cannot have further attainment; they are already integrated with (or indivisible from) the mark of nirvana, so they cannot have further extinction.… To those who are of overweening pride (the Buddha) teaches separation from craving, anger, and ignorance, and calls this liberation; to those who are not of overweening pride he teaches that the nature of craving, anger, and ignorance is integrated with (or indivisible from) liberation.… All the exhausting dust (of passionate afflictions) are (indivisible from) the seeds of the Tathāgata. The color of the mountains and the taste of the sea are nondual and not distinct, [that is, all the same in that from a distance the mountains have one color, and all the rivers flow into the sea and then have a single taste]. Therefore, contemplate all evils as (indivisible from) nonapprehendable reality. (Part three, on the Middle.)

Constantly cultivate this contemplative wisdom and (realize that) the mutual resonance of reality and the obscurations is like a shape and its shadow. This is called the level of contemplative practice, [that is, the third level of the Six Identities].

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When you can perceive that the true aspect of reality is not mutually exclusive of, nor opposed to, all evil dharmas and all mundane activity, then you are at the level of resemblance.

Advancing further, you enter the stage of the copper wheel (king) and (proceed to) destroy the fundamental root of the obscurations. This (fundamental) root is ignorance. The buddha-nature is made manifest by "bending the root" (of ignorance) and "breaking the branches" (of passionate delusions). This is the level of partial realization of the real truth. Finally, the buddhas completely exhaust the obscurations at their source; this is called the level of ultimate (awakening).

The obscurations of avaricious desire vertically include the Six Identities and horizontally include the six perfections. It is the same for all the items [and there is no need to spell it all out any further.] 2. Contemplation of anger. Next, contemplate the obscuration of anger. Suppose you are overwhelmed with anger, so that you are surging with emotion that pours forth constantly, and (anger) arises continuously, such that you can neither subdue nor control it. You should let (the anger) arise as it will and illumine it through (the practice of) cessation-and-contemplation. Contemplate the anger in its four phases, pondering whence it arises. If its arising is unobtainable, then its perishing is also unobtainable. Ponder it in terms of the twelve items (of the six actions and six sense experiences): from where does the anger arise? Who is the one who is angry? What is the object of the anger? When you contemplate in this way, you will realize that the coming, going, and the traces of anger are all unobtainable. Its features are empty and quiescent. The contemplation of anger in the ten dharma realms (from hell to buddhahood), and the contemplation of anger in terms of the four virtues (of nirvana: constancy, bliss, selfhood, and purity) are as explained above.… In this way you penetratingly achieve the path of the Buddha through the anti-path of anger.

3. Contemplation of other obscurations. Contemplate the other obscurations—immorality, indolence, distractedness, and ignorant (adherence to) mistaken views, as well as all the other remaining evil phenomena—in the same way.

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neutral or "blind" phenomenal dharmas. The reason it is necessary to contemplate these (neutral phenomena) is that there are some people who by their fundamental nature are inclined to do neither good nor evil. (If only good or evil dharmas could be contemplated,) the causes and conditions for transcending the world would not be available to these people through (the practice of) "following one's thoughts." What, then, could these people do? The Great Treatise says that neutral phenomena are present in the perfection of wisdom, and thus we know that they can be used to cultivate contemplation.

Contemplate these neutral dharmas, pondering whether they are different or the same as the explicitly (good and evil dharmas). If they are the same, then they are not neutral. If they are different, then do the neutral dharmas arise along with the perishing, the nonperishing, both the perishing and nonperishing, or neither the perishing nor the nonperishing of the explicit dharmas? If the explicitly (good and evil dharmas) are unobtainable, how much more so the neutral dharmas and their identity with or difference from explicit [good and evil dharmas]! Since they are not the same, they are not merged (with good and evil dharmas); since they are not different, they are not dispersed either. Since they are not merged, they do not arise; and since they are not dispersed, they do not perish.

Also ponder (the neutral dharmas) in terms of the twelve items (of the six actions and six sense perceptions), considering where the neutral dharmas arise, for whom the neutral dharmas arise, and who is (experiencing) the neutral dharmas. When you contemplate (the neutral dharmas) in this way, you realize that they are the same as the mark of empty space, [that is, empty and quiescent,] and also that the ten dharma realms (from hell to buddhahood) and all other dharmas arise in one single neutral dharma. Also, (you realize that) the neutral dharmas are (indivisible with) the Dharma-nature. "The Dharma-nature is always quiescent" is the meaning of cessation; "being always luminous even though quiescent" is the meaning of contemplation. You achieve the path of the Buddha by the anti-path of neutral dharmas. The neutral dharmas (also) are (themselves) the Dharma realm, [or, "the universe"]. (Each neutral dharma) horizontally embraces all dharmas and vertically embraces the six stages (of the Six Identities); each includes both the height and the depth (of all reality), as explained above. 135

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3. Concluding Remarks: Summary of the Three Methods

Next, if this practice of following one's own thoughts is clarified only in terms of the final good [that is, the goal of buddhahood], this is the meaning of gradual practice. If the practice of following one's own thoughts is clarified as including both good and evil, this is the meaning of sudden practice. If the practice of following one's thoughts is clarified in terms of including (the various stages without regard to order) and inclusively applying (the various forms of practice and cessation-and-contemplation) as needed for good (results), this is the meaning of variable practice. 5. Concluding Comparison of the Four Samādhis

Next, the four samādhis are all different in their procedural methods, but they are the same regarding contemplation of the principle (of reality). However, although the (first) three methods of practice involve many auxiliary methods that can be useful for (realizing) the path, they also instigate obstacles to the path. The (samadhic concentration of) following one's thought involves spare use of such methods and thus arouses few of these (negative) factors.

If you understand only the (formal) methods in their role as auxiliary to (realizing) the path, (this is insufficient, because) you are not able to gain penetrating understanding merely through these phenomenal aspects (of ritual and meditational activity). If you understand the contemplation of the principle (of reality), you can gain comprehension through any method (or ritual activity). On the one hand, if you do not realize the intent of contemplating the principle (of reality), then these phenomenal ritualistic aspects and auxiliary methods cannot be perfected. However, if you realize the intent of contemplating the principle (of reality), then the phenomenal (ritualistic) aspects of the samadhic concentrations will be fulfilled effortlessly and spontaneously. (It is possible that) practitioners of the path at the level of these phenomenal (ritualistic) aspects can attain the proper mental control while in the meditation chamber, but they are not able to maintain it outside. There is no such gap, however, for (one who practices the samadhic concentration of) following one's thoughts. Thus, there are three (samādhis that emphasize) explicit procedures, but the contemplation of the principle (of reality) is common to all four.

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6. Questions and Answers

Question: The first three (of the four) samādhis all have exhortations to practice them. Why are exhortations lacking for only this (fourth) samādhi? Answer: The anti-path of (contemplating) the six obscurations is (indivisible from) the path of liberation. However, those of dull faculties and with heavy impediments may, upon hearing this, flounder and sink (into lower depths of depravity). If we would further encourage the cultivation [of this samadhic concentration by those who do not understand it properly], they might even more severely lose sight of the gist.

1. Warnings against Teachers of Libertinism

North of the Huaihe River there are those who practice Mahayana emptiness, but who "grasp the snake (of desire) without any (moral) restraint." I will explain this now. Their former teachers used good teachings for the performance of contemplation, but as time passed and they did not master (these practices), their minds became licentious, and they turned to evil dharmas to practice contemplation. They thus acquired a meagerly concentrated mind and induced a shallow understanding of emptiness, but they did not realize the root conditions (for attaining awakening) nor penetrate to the true intent of the Buddha. They merely affirm this (evil) dharma and teach it exclusively to others. Having taught this to others for a long time, a few happen to acquire some benefit, like insects gnawing on wood coincidentally producing letters. This is taken as proof that their (teaching and practice) is true and that others are fraudulent, and they mock those who keep the precepts and cultivate the good, saying that that is not the path. They teach only this to many people, thus producing much evil everywhere. Those (followers) who are (morally) blind and without (in)sight are not able to discriminate right from wrong—they are dull-witted and laden with passionate afflictions. When they hear this (mistaken) teaching, they follow their emotional desires. They all submit to and follow (this teaching) and discard the prohibitions and precepts—there is no (moral) violation they will not perform, and their offenses accumulate as high as the mountains.

Eventually the common people become inclined to eschew such [Buddhists or the precepts as worthless] as weeds, and the king of the land and his ministers cause the Buddha Dharma to be exterminated. This poisonous spirit has penetrated deeply, and even now has yet to be rectified. 137

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The Records of the Historian (Shiji) says that at the end of the (Northern) Zhou dynasty there were people with disheveled hair, who were unclothed to the waist, and who did not follow the rules of etiquette. Eventually the Quan and Rong [barbarians of the west] invaded the country. Those [few of the ruling family] who were not exterminated hung on like a thread, and gradually the house of Zhou perished.

Again, [the musician and poet] Ruanji was a gifted person whose hair was unkempt and his belt loose. Later the children and grandchildren of the nobility imitated him, (thinking wrongly) that naturalness could be achieved only by disgracing themselves like servants or dogs, and mocked those who upheld propriety as "country bumpkins." These were portents of the destruction of the Sima family [of the Western Qin dynasty]. The destruction of Buddhism by Yu Wenyong [Emperor Wu of the Northern Zhou] was also due to the demonic deeds of [the renegade monk] Yuansong [who urged emperor Wu to abolish the Buddhist sangha]. These people were monsters who destroyed the Buddha Dharma, and they were also monsters of their age.

What connection does this have with the mental practice of "following one's own thoughts"? What, indeed! It is as when ignorant people, who are completely lacking in wisdom and understanding, put their trust in such teachers; or emulate their prior achievements and decide that this is the (right) path; or take the easiest way by following their emotions and selfindulgently snatch at pleasures without correcting their delusions. For example, this (blindly following after such unworthy masters) is like [the case of the beautiful] Xishi. She was once struck with a broken heart [a "disease of the heart/mind"] and found comfort in frowning and moaning, so that the hairs of her eyebrows were contorted—yet this only served to enhance her beauty. There were women in the neighborhood who imitated these mannerisms but, being ugly from birth, only became more loathsome in appearance, so that the poor moved far away, the rich closed their gates, (the fish) in grottoes dove deeper, and the birds escaped to the heights. The people (who blindly follow false masters) are comparable to these (ugly women): like mad dogs they chase after thunder and produce for themselves karmic retribution that leads to hell. How pitiful this is, and how painful (to behold)! Once they have savored the pleasures of (indulging) desires, they 138

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are not able to stop. They are like bluebottle flies, caught in their own spittle. This, in brief, is the fault of licentiousness.

The fault of these teachers is that they do not realize the spiritual potential (of their disciples), nor understand the (true) intent of the Buddha. The Buddha taught that covetous desires are (indivisible from) the path because the Buddha, in perceiving the (varying) capabilities of sentient beings, knew that a certain type of sentient being is so ignoble and deficient in virtue that such (people) would be unable to cultivate the path in the midst of good (alone). If left to their own wicked devices, they would drift in samsara forever. Thus, (the Buddha) leads them to cultivate cessation-and-contemplation within their covetous desires. (The Buddha) taught this explanation because otherwise these people would ultimately be unable to attain cessation. This (approach of the Buddha) is analogous to a father and mother who see that their child has taken ill and, since other medicines are not effective, must use the (bitter) "yellow dragon potion." Even though it scours the teeth and makes one vomit, it will in the end cure the disease. The Buddha is also like this when he teaches (contemplation in the midst of evil) in accordance with the capacity (of some sentient beings).

A nimble horse advances on the right road just by glimpsing the shadow of the whip. The Buddha's intent concerning (the teaching of) the indivisibility of covetous desires, and the path is like this. But since there are sentient beings for whom the cultivation of cessation-and-contemplation in the midst of evil is not suitable, the Buddha expounded doing good and called it the path.

The Buddha thus applies two teachings [that is, to contemplate in the midst of good and in the midst of evil]. Why, then, do you denounce the good and cling (only) to evil? If this (predilection for evil) is right, then you are superior to the Buddha! Thus, both publicly and before the Buddha, you are clearly in violation (of the Buddha Dharma).

Again, there are times when a difficult situation arises, such as when you are bound by affairs of state and thus not able to cultivate the good (practices of the Buddha Dharma). (In such cases the Buddha) allows you to cultivate cessation-and-contemplation amid evil. Now, however, you are not bound by such difficulties. Why do you only employ milk as medicine, thus poisoning the vitality of wisdom in other people?

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Therefore, it says in the Āgama texts that if a cowherd knows of a good crossing, he can lead his herd to safety. If there are difficulties with the good crossing or it cannot be found in a hurry, then you must use a bad crossing. If the bad crossing is very difficult, then not even one out of a hundred (cows can cross). You are now without (secular) duties and, being fortunately provided with a good crossing, you can drive your cattle over a good path. Why, then, mire yourself and others on an evil path?

To destroy the Buddha Dharma, forfeit the majestic light (of the Buddha), and entangle sentient beings in error is to be the worst kind of spiritual friend. Such people do not attain the (true) intent of the Buddha; such is their fault. Again, both level and steep paths can be traversed, and you use the steep way if there is a problem (with the level path). (The ways of) good and evil can both be traversed (to reach the goal); upon evaluating your capacities, you may (be judged appropriate to) enter (contemplation of) the obscurations. However, if you abandon good and concentrate exclusively on evil to achieve (awakening through) the anti-path, then why not (deliberately) walk through water or fire, and clamber over mountain precipices? If it is hardly possible to traverse the precipitous paths of the mundane world, how much more difficult is it to encounter the right path through performing evil! Is it even possible at all? Also, such (teachers) are not able to know the capacities and conditions (of the people they train). Even a single person at times takes pleasure in good and at times takes pleasure in evil; your preferences are not fixed. How much more so for the innumerable mass of people. However, (the followers of such teachers) have been trained only in terms of indulging their covetous desires.

The Vimalakīrti Sutra says, "I think that śrāvakas do not discern the capacities of people, so they should not preach the Dharma." If even śrāvakas and pratyekabuddhas do not discern (the capabilities of other people) and cannot differentiate even their own potential, how much more so (is it difficult) for the minds of such teachers who are as blind and without eyes. They themselves violate (the teachings of) the sutras, and do not fathom either the capacities (of their disciples) or the principle (of reality); how could such foolish delusion have come to be?

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are) like a corpse in the ocean of the precepts and should be ostracized as the Vinaya prescribes. [As it says in the Great Nirvana Sutra,] do not allow poisonous trees to grow in the landowner's yard.

Again, examine this evil conduct and (you will see that) the matter involves a selective immorality. You may say that covetous desires are (indivisible from) the path, and so you seduce any and all women. However, you are not willing (to extend the idea to say that) anger is (indivisible from) the path, and so (justify) bringing injury to any and all men. You only love the delicate and smooth touch (of a woman's body), and affirm this as the path, but fear the beating and painful contact (that results from anger) and deny that it is (indivisible from) the path. One is practiced, but not the other; one is considered the path, but the other is not. (It is the same) with ignorance that is black as lacquer—this bias is corrupt and deleterious. It is like a corpse defiling a lovely garden.

Our criticism of such bias is as given above. At times use the disciplinary staff of (the threat of rebirth in the hellish realms of suffering from) water, fire, and blades to confront these people and silence them. At times they may respond, saying, "You do not see that I can always enter into (these activities without harm)." These are shameless words, revealing an offensive attitude. This also shows that they have not realized the true meaning of the Six Identities.

There is a reason why it is necessary to expound this (harsh condemnation of licentious ways). The first three practices (of the four samādhis) require diligence in procedure, and the activity is difficult (to maintain); thus they require the "exhortations to cultivate." The (practice of) following one's own thoughts involves "softening one's light" to enter into evil (conditions). (Practicing amid evil) may seem easy at first, and therefore it requires guidance and caution. It is like taking a large amount of the "yellow dragon potion"—you should provide yourself with (plenty of) plain water as a supplement to temper (the possible harmful side effects). 2. The Need for a Variety of Options

Question: The right contemplation of the Middle Path involves concentrating your mind or thoughts—this in itself is sufficient for practice. Why is it necessary to confuse (the issue) with four (different) types of samadhic concentration, with their (complicated) applications of various good and evil 19c

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(phenomenal dharmas) through the twelve kinds of (six) actions and (six) senses? This muddies the water so the pearl (in the depths of the river or sea) is hidden, and much wind causes the waves to beat (on the shore). How does this enhance (the attainment of) clarity and quietude? Answer: You sound like a pauper who is satisfied with acquiring a little advantage and does not aspire for something better. If there is only one method for the contemplation of the mind, what should you do when confronted with a variety of mental conditions? It would mean that you have lost (the opportunity) for individualized practice. If you use (only one method) to instruct others, (this would be insufficient because) the capacities and natures of other people are diverse and not the same. The passionate afflictions of even one person are already immeasurable: how much more so for many people!

This (availability of many methods) is like a pharmacist who gathers all sorts of medicines for treating all kinds of diseases. A person with only one kind of disease will need only one kind of medicine to treat the disease. That person may think it odd that the pharmacist has so many medicines. Your question is like this.

The passionate afflictions as the disease of the mind are immeasurable and boundless—(a variety of practices are required) for the sake of one person, as well as for the many. How is it for a single person? [1.] If someone wishes to hear of the four kinds of samadhic concentration and rejoices upon hearing about them, then you should expansively expound on them. This is the "worldly" way.

[2.] By hearing of the four kinds (of samadhic concentration) a person can gradually cultivate these practices and be able to generate good dharmas, so the details of the four samādhis should all be expounded. This is the "individual" way.

[3.] Whether it is appropriate to constantly sit in order for one to treat the various evils, or if (it is appropriate to use the samadhic concentration of) following after one's thoughts in order to treat the various evils, (the choice of the appropriate practice) is the "therapeutic" way. [4.] When this person has, through the application of these four teachings, comprehensively attained awakening, this is the "supreme" way. 142

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Thus, (at least) four methods of instruction are needed for even one person. Why not use (a variety of methods for many people)? How is it for the many? One person may delight in constantly sitting, but not wish for the other three. One may wish (to practice) the constantly walking (samādhi), but not relish the other three. To instruct extensively in accordance with the inclinations of a variety of people is the way of the "worldly" method of instruction. The other three methods of instruction are to be understood accordingly.

Also, one kind of samadhic concentration includes the import of all four methods of instruction. If you relish walking, you should walk; if you relish sitting, you should sit [this is the worldly method of instruction]. If your good roots bloom and you can realize the Dharma teachings (or methods) by (constantly) walking, then you should walk. If your mind becomes clear, ecstatic, and relaxed through sitting, then you should sit [that is, the individual method of instruction]. If you become lethargic when sitting, then you should shake it off by walking [and perhaps going on almsbegging rounds]; if walking causes you to be distracted, agitated, or tired, then you should sit [this is the therapeutic method of instruction]. If you are enraptured and serene when walking, then you should (continue to) walk; if you are composed and clear-minded when sitting, then you should (continue to) sit [this is the supreme method of instruction]. (The application of the four methods of instruction to) the other three (samādhis) follows this example. 3. Further Comments on the Positive Use of Evil for Contemplation Question: Good is conducive to (realizing) the principle (of reality), and thus can be used in cultivating cessation-and-contemplation. Evil perverts (the realization of) the principle (of reality); how can it be used to cultivate cessation-and-contemplation?

Answer: In the discussion of (the types of) capacities and obstructions, the Great Treatise clarifies that there are four (types of people): 1. Those with sharp faculties and no hindrances.

2. Those with sharp faculties but with hindrances.

3. Those with dull faculties but no hindrances.

4. Those with dull faculties and with hindrances.

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[1.] The first phrase refers to the most preeminent (type of person). In the time when the Buddha was in the world, people like (the wise disciple) Śāriputra were of this type. Practitioners who cultivate cessation-and-contemplation in the midst of good dharmas will, due to the diligent cultivation of such good dharmas, be without hindrances in the future; the constant practice of cessation-and-contemplation will lead to having clever faculties. If one was endowed with these two dispositions in the past, then in this present life even a cursory cultivation (of the Buddha path) will allow you to attain a rapport (with awakening), so from the stage of (identity in) contemplative practice you can enter (the stage of identity in) resemblance to the truth. Those who are not able to reach such attainments in this life because they were not endowed with these two dispositions in the past, can now, by cultivating the good, be led to a quick realization of these stages in the future. [2.] The next phrase refers to those with sharp faculties regarding attaining the path, but who are heavily laden with the (karmic) obstacles of accumulated obstacles. In the time when the Buddha was in the world, people like King Ajātaśatru [who killed his father, King Bimbisāra] and (the serial killer) Aṅgulimāla were of this type. They should have fallen into hell because of the heavy hindrances due to their deviant offenses, but by seeing the Buddha and hearing the Dharma they were awakened and attained noble sainthood. The hindrances were not an obstacle because of their sharp faculties. A practitioner in the present time who can cultivate cessation-and-contemplation in the midst of evil dharmas is also of this type. Because of this arousing of evil (in the present), you will have hindrances in the future; but because you have cultivated cessation-and-contemplation, you will have sharp faculties in the next life. If you meet a good friend, you will enter the true path (easily, like the nimble horse who responds by seeing just the shadow) of the whip. How can you criticize, saying that evil dharmas contravene the principle (of reality), and not approve of their cultivation of cessation-and-cultivation? [3.] Next are those who are of dull faculties yet without hindrances. When the Buddha was in the world, [the virtuous yet stupid] Cūḍapanthaka was of this type. Although he was without fault regarding the three karmic actions (of body, speech, and mind), he was extremely dull by nature, and it took him ninety days to (learn and) recite this simple stanza: 144

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The wise one does not perform evil

In body, speech, or mind,

By controlling one's thoughts and constantly manifesting (the true path),

Not taking pleasure in attachment to various desires.

Neither does one indulge in worldly practices

That are without benefit and merely ascetic.

(For those of this type) in the present time, though you may uphold the precepts and do good, if you do not train in cessation-and-contemplation you will be without hindrances in the future but still find it very difficult to awaken to the path.

[4.] The last phrase refers to people who engage in all kinds of evil deeds and who do not cultivate cessation-and-contemplation. They do not attain the path because they do not cultivate cessation-and-contemplation. They are so dull that even if you repeat an instruction a thousand times, they still do not comprehend or understand. They create much offense and evil, and they are shackled by every sort of hindrance. They are like lepers, whose bodies are so numb that they are not aware of a needle that pierces to their bones. They shroud themselves in nothing but evil.

For these reasons, although good (moral conduct) is conducive to (realizing) the principle (of reality), the path derives (primarily) from (the cultivation of) cessation-and-contemplation. Although evil perverts the principle (of reality), sharp faculties can overcome the hindrances. The (Buddha) path alone is noble—how could it be that cessation-and-contemplation would be invalidated because of evil?

The Great Nirvana Sutra says, "One who is lax in moral conduct should not necessarily be considered lax, but one who is lax in riding the vehicle (of practicing the path) is truly lax." The four pairs of "laxity" (and "strictness") can be combined and compared with the pairs of "faculties" and "hindrances" explained above.

Again, it says in a sutra [in the Treatise on the Gist of the Abhidharma], "Better to be (the traitor) Devadatta [who was eventually redeemed] than [to be] Udraka Rāmaputra, [the non-Buddhist sage of high achievements in meditative trance who eventually retrogressed]." This is the meaning here. One should diligently listen to and ponder (the Dharma teachings), never 145

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resting once one has begun. This (primacy of practicing the path) is illustrated by [the stories in the Great Treatise about] the drunken brahman who took the tonsure [and benefited despite his drunkenness], and the female entertainer who donned monastic robes [just to amuse herself, but eventually did become a nun].

3. Experiencing Great Results

and Rewards

Third is the explanation of (the practice of) cessation-and-contemplation in order to clarify the bodhisattva's pure and great results and rewards. If your practice deviates from the (correct) Middle Path, then there are two extreme results; if your practice is in accordance with the Middle Path, you have the supreme and sublime result and reward (of perfect buddhahood). Even if you do not yet escape from this samsaric realm of distinctions (in this life), the "flower" of reward earned therein is different from (and superior to) that (gained in the realm) of seven means [of humans, gods, the two vehicles, and the bodhisattvas of the Tripiṭaka, Shared, and Distinct Teachings]—how much more so for (the reward of being reborn in the buddha land of) true recompense. The features are like those of (the buddha land of) the Fragrant City, with its seven levels and bridged moats (splendid) like a painting. This meaning will be dealt with later in more detail in the eighth section of the main text.

Question: Cultivation (of Buddhist practice) and (the resulting) realization is (also) clarified in the [seventh chapter of] Gradual Methods for Practicing Meditation. How are these "results and rewards" the same as, or different from (those explained in the Mohezhiguan)?

Answer: [In the Gradual Methods for Practicing Meditation,] "cultivation" refers to the habitual (accumulation of daily) practices, and "realization" refers to arousing the attainment (of the results of meditation). Also, "cultivation" refers to the latent causes and "realization" refers to the latent results. All of these can be acquired during this life.

Now (here in the Mohezhiguan) we will discuss the karmic reward that is set apart for future lives. In this sense it is different (from that expounded in the Gradual Methods for Practicing Meditation). Those of the two (Hinayana) vehicles experience only the habitual results (in this life), and 146

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not the (great) result and reward (of buddhahood in a future life). Those of the Great Vehicle (Mahayana) experience them both.

4. Rending the Great Net

Fourth is the explanation of (the practice of) cessation-and-contemplation in order to rend the great net [of doubt and confusion that may arise from the diversity of teachings] of the sutras and treatises.

If people put to good use cessation-and-contemplation for contemplating the mind, then their inner wisdom will be fully luminous, and they will thoroughly comprehend both the gradual and sudden teachings, as when [as explained in the Flower Garland Sutra] the myriad rolls of scriptures emerge from smashing a speck of dust, and all the Buddha Dharmas as numerous as the sands of the Ganges River will dawn in a single thought. If you wish to benefit other sentient beings by devising teachings that are suitable to their capacities, then you should expound (the Dharma teachings) to them in accordance with their capabilities. When one becomes a buddha and can save beings (by appearing in various ways), sometimes one can expound the sudden and gradual teachings as the Dharma King, or as a bodhisattva, or as a śrāvaka, a god, a human being, a demon, or some other image in the ten dharma realms, proclaiming (the Dharma teachings) in accordance with (people's capacities) and arousing in them the aspiration (for awakening). Or you may be questioned by the Buddha and reply extensively with sudden and gradual (teachings). Or you may restrain your own capacity and (deliberately) question the Buddha so that the Buddha responds by turning the wheel of the sudden or gradual Dharma.

This meaning will be dealt with in more detail later in the ninth section (of the Mohezhiguan). This (meaning) is also briefly outlined in (the fourth chapter on) "embracing all dharmas."

5. Returning to the

Great Abode

Fifth is the explanation of cessation-and-contemplation in order that (the practitioners) "return to the great abode," (that is, the realization) that all phenomena are ultimately empty.

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It is easy for a hand to stick to glue [such as a monkey getting stuck in pitch] and it is difficult to awaken from a dreamy sleep. (Some people) seal up (and do not consult) the texts, thus neutralizing their significance; (such people) take their own (understanding) to be right, like those who fight over tiles and pebbles as if they were lapis lazuli. Such people do not comprehend even explicit words and familiar matters (close at hand); how could they not but be bewildered by the remote (ultimate) truth and obscure teachings? Therefore, it is necessary to discuss "returning to the purport" [of the teachings of the texts, which is the "great abode" of emptiness, and realizing the awakening of a buddha].

"Returning to the purport" refers to what the purport of the texts incline toward, like water tends to flow to the sea and the flames of a fire rise toward the sky. You should discern the obscure and penetrate the abstruse without being detained or mired (along the way). Like the wise minister who understands the king's obscure instructions, fully understand all that you hear (from the Buddha through the texts) and reach the ground of universal wisdom. One who fathoms this meaning will understand "returning to the purport."

"The purport" refers to orienting oneself toward the three virtuous qualities [of a buddha: the Dharma body, prajñā-wisdom, and liberation], and "returning" refers to leading others to enter into these three virtuous qualities. Therefore, (this chapter) is called "returning to the purport." On the other hand, your own entering into the three virtuous qualities is called "returning"; leading others to enter into the three virtuous qualities is called "the purport." Therefore, (this chapter) is called "returning to the purport."

1. The Three Virtuous Qualities of Buddhahood and Ultimate Reality Now I shall further clarify "returning to the purport" in summary and in detail.

1. Summary

[As it says in the Lotus Sutra,] "The buddhas appear in the world for the causes and conditions of one great purpose"; they display various forms and lead sentient beings to see the Dharma body, and when they see the Dharma body, both the Buddha and sentient beings together take refuge in 148

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the Dharma body. Again, the buddhas teach a variety of Dharma teachings and lead sentient beings to master the universal wisdom of the Tathāgata. When they are endowed with this universal wisdom, both buddhas and sentient beings "return" to prajñā-wisdom. Again, the buddhas manifest various skillful means, superhuman powers, and magical transformations to liberate (sentient beings) from their fetters. It is not the case that they lead only one single person to realize the annihilation (of fetters) alone, but rather all beings realize the annihilation (of fetters) through the Tathāgata's annihilation. When (the fetters) have been annihilated, both the buddhas and sentient beings "return" to liberation.

The Great Nirvana Sutra says, "Having safely placed my children in the secret treasury, I myself will also dwell there before long." This is the summary of the "returning to the purport."

2. Detailed Explication

The detailed aspects are as follows.There are three kinds of (buddha) bodies: (1) the physical body, (2) the body of the teachings, and (3) the body of the true aspect of reality. The meaning of "returning" that takes place after the teaching (by the historical Buddha) ceases may be construed as follows: the physical body "returns" to liberation, the body of the teachings "returns" to prajñā-wisdom, and the body of reality "returns" to the Dharma body. There is also the teaching of three kinds of prajñā-wisdom: (1) the teaching of the wisdom of the path, (2) the teaching of all-wisdom, and (3) the teaching of universal wisdom. The meaning of "returning" that takes place after the teaching (by the historical Buddha) ceases may be construed as follows: the wisdom of the path "returns" to liberation, all-wisdom "returns" to prajñā-wisdom, and universal wisdom "returns" to the Dharma body. There are [also] three types of liberation: (1) liberation from the fetters of noncognizance [or "ordinary ignorance"], (2) liberation from the fetters of attachment to (phenomenal) features, and (3) liberation from the fetters of (fundamental) ignorance. When teaching ceases and one "returns" to the truth, then liberation from the fetters of ordinary ignorance means "returning" to liberation, liberation from the fetters of attachment to features means "returning" to prajñā-wisdom, and liberation from the fetters of (fundamental) ignorance means "returning" to the Dharma body. 149

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Therefore, "returning to the purport" in its specific aspects also means "returning" to the secret treasury of the three virtuous qualities. 2. The Three Virtuous Qualities as beyond Conceptual Understanding Again, the three virtuous qualities are neither three nor one; they are beyond conceptual understanding. Why is this so?

1. Dharma body. If we say that the Dharma body is simply the Dharma body, this is not the (true) Dharma body. Know therefore that the Dharma body is both a body and not a body, and neither a body nor not a body: [1.] When you abide in the samādhi of heroic progress, you manifest various forms and produce numerous images (in order to save other beings); therefore, the term "body" is used. When these functions are accomplished, then you "return" to (the state of) liberation.

[2.] Wisdom fully illuminates (the truth) that all forms are not (truly substantial) form; therefore, the phrase "not a body" is used. When this function is accomplished, then you "return" to prajñā-wisdom.

[3.] The body of the true aspect of reality has neither any body of visible form nor image, nor any body of teachings; therefore, the phrase "neither a body nor not a body" is used. When this function is accomplished, then you "return" to the Dharma body.

Penetrating to an understanding that these three bodies have the marks of neither oneness nor difference is called "returning." The teaching that these three bodies have the marks of neither oneness nor difference is called "the purport." Both through (personal awareness and by teaching others) you enter the secret treasury; therefore, this is called "returning to the purport." 2. Prajñā-wisdom. If we say that prajñā-wisdom is simply prajñā-wisdom, this is not (true) prajñā-wisdom. You should know that (real) prajñā-wisdom is both knowing and not knowing, and neither knowing nor not knowing. Prajñā-wisdom at the level of the "wisdom of the path" consists of comprehensive knowledge concerning (conventional) mundane matters; therefore, the term "knowing" is used. When this function is accomplished, then you "return" to liberation.

Prajñā-wisdom at the level of "all-wisdom" consists of comprehensive knowledge of the real (as emptiness); therefore, the phrase "not knowing" is used. When this function is accomplished, then you "return" to (true) prajñā-wisdom.

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Prajñā-wisdom at the level of "universal wisdom" consists of comprehensive knowledge of the Middle; therefore, the phrase "neither knowing nor not knowing" is used. When this function is accomplished, then you "return" to the Dharma body.

Penetrating to an understanding that these three (types of) prajñā-wisdom have the marks of neither oneness nor difference is called "returning." The teaching that these three (types of) prajñā-wisdom have the marks of neither oneness nor difference is called "the purport." Both through (personal awareness and by teaching others) you enter the secret treasury; therefore, this is called "returning to the purport."

3. Liberation. If we say that liberation is simply liberation, then this is not (true) liberation. You should know that (real) liberation is both liberating and not liberating, and neither liberating nor not liberating. Liberation as the purity of means consists of constraining (the passions of) sentient beings without being defiled thereby; therefore, the term "liberating" is used. When this function is accomplished, then you "return" to (true) liberation.

Liberation as perfect purity consists of not perceiving the marks of sentient beings and liberation; therefore, the phrase "not liberating" is used. When this function is accomplished, then you "return" to (true) prajñā-wisdom. Liberation as the (fundamental) nature of purity consists of neither liberating nor not liberating. When this function is accomplished, then you "return" to the Dharma body.

Whether you penetrate to an understanding (oneself) or teach (others), these three (types of) liberation have the marks of neither oneness nor difference. Both through (personal awareness and by teaching others) you enter the secret treasury; therefore, this is called "returning to the purport." 3. The Three Virtuous Qualities and the Three Obstacles Again, the three virtuous qualities are neither "new" nor "old," yet both "new" and "old." Why is this so? The three obstacles (of noncognizance or ordinary ignorance, attachments, and fundamental ignorance) obstruct the three virtuous qualities: (fundamental) ignorance obstructs the Dharma body, attachment to marks obstructs prajñā-wisdom, and noncognizance (or ordinary ignorance) obstructs liberation. These three obstacles preexist; therefore, they are called "old." When the three virtuous qualities destroy 151

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the three obstacles, then your realization is made manifest for the first time; therefore, they are called "new."

(Ultimately) the three obstacles are (indivisible from) the three virtuous qualities; the three virtuous qualities are (indivisible from) the three obstacles. The three obstacles are (indivisible from) the three virtuous qualities because the three obstacles are not (really) "old." The three virtuous qualities are (indivisible from) the three obstacles because the three virtuous qualities are not (really) "new." They are not "new" yet "new" because there are the three virtuous qualities to be attained (at every stage) from your first aspiration, up to the three virtuous qualities to be attained at the ultimate (stage of awakening). They are not "old" yet "old" because there are the three obstacles to be controlled (at every stage) from your first aspiration up to the three obstacles to be controlled at the ultimate (stage of awakening). New and not new, old and not old; this is (the description of) the three virtuous qualities as the nature of the principle (of reality). If you penetrate to the general understanding of the three virtuous qualities as neither new nor old yet both new and old, that they do not have the marks of either oneness nor difference, and that the other (concepts such as the three obstacles) are also likewise, then you have "returned to the purport" and "entered into the secret treasury."

To explain further [the details concerning the three obstacles]: (Fundamental) ignorance preexists, so it is called "old." The Dharma body consists of illuminated clarity and eradicates (the darkness of) ignorance; therefore, ignorance is called "new." Ignorance is (indivisible from) illuminated clarity; illuminated clarity is (indivisible from) ignorance. Because ignorance is (indivisible from) illuminated clarity, ignorance is not "old." Because illuminated clarity is (indivisible from) ignorance, illuminated clarity is not "new." Attachment to marks preexists, so it is called "old." The lack of marks (realized through prajñā-wisdom) eradicates (attachment to) marks; therefore, this lack of marks is "new." Marks are (indivisible from) the lack of marks; the lack of marks is (indivisible from) marks. What, then, is "new" and what is "old"?

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is (indivisible from) knowledge; knowledge is (indivisible from) noncognizance. What, then, is "new" and what is "old"? If you have penetrated to the understanding that (dualities such as) "general" and "specific" and "new" and "old" do not have the marks of either oneness or difference, and if you can teach accordingly for the sake of others, this is called "returning to the purport" and "entering the secret treasury." (Dualistic pairs of opposites such as) horizontal and vertical, exposing and merging [or, "opening and closing"], beginning and end, and so forth, are also likewise. 4. The Meaning of "Purport" and "Returning"

Again, (the meaning of) "returning to the purport" is also likewise. You can say "purport," "not purport," "neither purport nor not purport," or "returning," "not returning," "neither returning nor not returning," and each and every one of these involves "entering into the secret treasury," and is to be understood as explained above. "Purport" refers to your own practice, "not purport" refers to saving others, and "neither purport nor not purport" refers to transcending the duality of self and others. [So, likewise, for "returning."] If this is "returning to the purport" of the quiescence of the three virtuous qualities, then what words can expound this? I do not know any words (that are adequate), but if forced to use words (the best are terms such as) "the Middle Path," "the true aspect of reality," "Dharma body," and "neither cessation nor contemplation." Again, if forced further, (some more terms are) "universal wisdom," "great undifferentiating wisdom," "the perfection of wisdom," and "contemplation." Again, if forced further, the "samādhi of heroic progress," "great final nirvana," "inconceivable liberation," and "cessation." You should know that each and every one of these various marks, teachings, and supranormal powers involves entering into the secret treasury (of ultimate awakening and buddhahood).

Final Summation

What, then is this "returning to the purport"? To where does one "return to the purport"? Who "returns to the purport"? This is beyond words and conceptualization; it is eternally quiescent, like empty space. This is "returning to the purport." This will be discussed again in more detail in Chapter X. End of Fascicle 2.

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