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Chapter VI. Clarification of Twenty-five Preparatory Means what is right and wrong; thus, you must rely (on the Dharma teachings) by faith. The Buddha Dharma is like the ocean; you can enter it only by faith. The Lotus Sutra says, "Śrāvakas do not have wisdom, so they enter by faith." We are as blind or of darkened sight; if we do not have faith (in the Dharma), on what can we take refuge? We will sink and drown, without knowing on what to rely, like [the merchants who overloaded their boats and sank without heeding the words of their leader] Viśākha. Upagupta told a disciple to climb a tree [and then let go to test his faith]. If in your mind you have faith in the Dharma, the Dharma will permeate your mind. If you wallow alone in your doubt, this is the same as a vessel that has overturned [and spilled its contents].

Question: Do the five impediments all obstruct samadhic concentration, or not? Answer: There are various interpretations. Some say that noncognizance (or ordinary ignorance) is the primary obstacle. Why? Because dhyāna meditation is the gate to orderly regulation, and because knowledge (gained from the practice of dhyāna) and ignorance are opposites. Thus, the impediments of doubt and drowsiness (obstruct samadhic concentration). Some say that distraction and restlessness are the primary obstacle (to samadhic concentration). Why? Because concentration and distraction are opposites. Thus, the impediments of restlessness and remorse (obstruct samadhic concentration).

Some say that covetousness and anger are the primary obstacle (to samadhic concentration). Why? Because dhyāna meditation (instills) the good dharmas of forbearance, and because inflexibility and forbearance are opposites. Thus, (the impediments of) covetousness and anger (obstruct samadhic concentration).

In this way each position is different. My interpretation is not like these. The five impediments have in common their role as obstacles (to samadhic concentration), but each is weak or strong depending on the one who practices. If a person has many covetous desires, (for this person) these impediments are the primary obstacle and the other (impediments) are secondary. The same is true for the other four impediments. It is analogous to the four basic elements (of earth, water, fire, and wind). Any of them can be the cause for disease but not all necessarily appear together; it is when they arise 327

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and move (in a certain way) that it can kill a person. The impediments are also like this. First you should heal the strongest, then the weaker ones will spontaneously depart, and then you can attain dhyāna concentration, and so forth. As it says in the Treatise on the Ten Stages: If a person is licentious,

Impediments will cover the heart and mind,

And it will be difficult to be reborn in heaven;

How much more so to attain the fruit (of the Buddhist path). If you strive diligently,

You can shatter all impediments;

When all impediments are shattered,

Your vows will all be attained.

This is called rejecting the impediments by depending on the method of practical activity.

3. Rejecting the Impediments in Principle

Question: Are the five impediments completely extinguished when you attain the first dhyāna stage?

Answer: You should make distinctions in classification here. What are these? There are four categories to becoming free of the three poisons. (The three poisons of) greed, anger, and delusion (or ignorance) individually make up three categories, but this does not include them collectively. When these three arise collectively, this is called (the three poisons) "together." It is not often that the three poisons arise individually in your thoughts; rather, the three often arise together in your thoughts, and this is a fourth category. The Treatise on the Real says that (this occurs) in a momentary thought. The conditions of the three poisons pass through (several) momentary thoughts, and thus the three poisons arise together. Know, therefore, that good and evil are generated from momentary thoughts.

[On the other hand,] the Abhidharma (texts) clarify that "the momentary thoughts that arise are merely those of ignorance or are neutral; good and evil are not yet generated." Why is this so? Though you pass through the conditions for the three poisons, these are not yet the three poisons proper. Since these are not yet the three poisons proper, how can they be good or evil? Though one cannot yet call these "evil," if they are the causes for the 328

Chapter VI. Clarification of Twenty-five Preparatory Means arising of the three poisons, then these neutral (thoughts) are called the causes for the arising (of the three poisons) together; they are not called good or evil [in themselves].

These two positions are different, but they are the same insofar as clarifying the fourth category (of the three poisons arising together). Becoming free from these four categories (of poisonous conditions) is ipso facto (the rejection of) the impediments. Covetousness and anger are (the first) two impediments. Disclosing (the poison of) ignorance shows that it includes two impediments: drowsiness and doubt. (The three poisons) together make up the impediment of restlessness and remorse. If these four categories are discussed in a broader sense, each category contains twenty-one thousand afflictions, so the four categories together contain eighty-four thousand afflictions. In terms of the (first noble) truth of suffering, there are eightyfour thousand Dharma stores (of teachings for dealing with that same number of afflictions); in terms of the (second noble) truth of the causes (of suffering), there are eighty-four thousand gates of dust-like afflictions; in terms of the (third noble) truth of the path, there are eighty-four thousand samadhic concentrations, dhāraṇī spells, and such (ways for becoming free of the afflictions); in terms of the (fourth noble) truth of extinction, there are eighty-four thousand perfections of virtues (for extinguishing the afflictions). The marks and features of the four categories (of the three poisons) are thus profound. The principle concerning the five impediments is lofty and broad. How can the Abhidharma (texts) claim that "by attaining discernment, covetousness is stopped within the realm of desires; in the higher stages it is called 'passionate desires'; there is also no anger in the higher (stages)." This interpretation has already been criticized in the Treatise on the Real [by pointing out that brahmans in the higher realms were jealous of Gautama, and thus experienced anger]. If the lighter covetousness in the higher stages is called "passionate desire," then the lighter anger should be called "animosity." Therefore, you should know that this is different from the (true) features of the impediments and is not the method (to heal them). If we now explain (rejecting) the five impediments in terms of the four categories (of the three poisons, we can say that) they are common all the way to the realm of buddhahood. The features of rejecting the five impediments as explained above refer to the crude afflictions of the five impediments; 329

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these are obstacles to the first dhyāna stage. If you realize the first dhyāna stage, you have rejected and extinguished the impediments (in this sense). The usual explanations only cover this sense (of the impediments). 1. Impediments to Realizing the Real Truth

The fine afflictions of the five impediments obstruct (realization of) the real truth, as clarified previously. People with a mistaken view of emptiness take reality to be that to which they are conceptually attached and take the rest to be (the realm of) deluded language. They have anger toward what they oppose and passionate desire for what they approve, and thus have both impediments of covetousness and anger. The dark mind of ignorance erroneously involves attachments without a clear knowledge of it; thus, this is the impediment of drowsiness and sleep. Various vain speculations lead to fruitless arguments over views; this is the impediment of restlessness and remorse. Even if you (seem to) have no doubt, you later experience a "great doubt." Why is this so? Because if you think that what you are attached to is true reality and think that there is no more room for doubt, and later this (confident belief) is shattered, and then you will give rise to (even greater) doubt and uncertainty.

If these five (impediments) cover the mind, then you will not be able to see the truth. You should renounce and reject these impediments; when the impediments go away and the path is aroused, then you will become a stream-enterer. In the stages after attainment of this first fruit, attachment to the truth is your "passionate desire"; rejecting (mistaken) conceptions is your "anger"; unexhausted conceptual delusions are your "sleep"; rejecting and being free of deluded thoughts are your "restlessness"; and having more to learn is your "doubt." Therefore, know that the five impediments continue to obstruct the truth throughout (the later stages of) the three fruits (of stream-enterer, once-returner, and nonreturner). If you remove all these five impediments, then you have attained (the stage of an arhat, that is,) "one who has nothing more to learn."

2. Impediments to Realizing the Mundane Truth

Again, impediments that arise based on (a mistaken view of) emptiness obstruct the principle of the mundane truth. Why is this so? If you are mired in emptiness and take that emptiness to be awakening, this is like a poor 330

Chapter VI. Clarification of Twenty-five Preparatory Means person who attains a little and is satisfied with it and does not seek better things. The infatuation with this emptiness is your impediment of "covetousness." The aversion for this samsaric world and a lack of perception of it because you have abandoned it is the impediment of "anger." The state of unconditioned quiescence that does not affirm or illumine the conventional (reality), and the lack of knowledge concerning "the five types of salt" [for tasting different flavors of the conventional world] is called the impediment of "drowsiness and sleep." For sentient beings to have their thoughts disturbed by emptiness without (actually attaining) that realm is called the impediment of "restlessness and remorse." Not being clear about wisdom concerning the conventional is called the impediment of "doubt." The wisdom of (the particulars of) the path and the samadhic concentration of the mundane truth will not be realized as long as these impediments are not yet rejected. If you remove these impediments, however, the Dharma eye will become clear and bright.

3. Impediments to the Middle

Next, arousing impediments based on the Middle obstructs the Middle Path. Why is this so? Bodhisattvas yearn for and seek the Buddha Dharma, as the sea drinks up the streams and is not satisfied. This arouses phenomena that could be called "passionate desire," and arouses a yearning for following the path. This is called the impediment of "covetousness." To not rejoice in (the attainments of) the two vehicles is like a great tree breaking off its own branches so the birds it does not like cannot nest there. This is called the impediment of "anger." Ignorance is far-reaching; it establishes afflictions so that there are elements remaining even in the higher stages. The Great Treatise says that the "samadhic concentration of the destruction of ignorance," as explained in various places, involves destroying (ignorance) at the beginning (of your practice), and then (the remaining influence of ignorance) must be destroyed later again. To be without the light of wisdom is the impediment of "drowsiness and sleep." Although a bodhisattva is faultless in physical, verbal, and mental actions, compared with a buddha he still has faulty outflows (of passion); this is called the impediment of restlessness and remorse. Even if you have perfect (insight into) the principle of reality at the beginning of later (stages), a beginner's wisdom is not adequate for the later stages; this is called the impediment of "doubt." If you cannot reject 331

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these impediments, finally you will not have (wisdom) corresponding to the true marks (of reality). If you remove these impediments, the truth of things as they are will be manifested, and you will disclose the knowledge and insight of a buddha.

Thus, the phenomena of these five impediments are not limited to the mind of a beginner; they are present in all the stages. But only a buddha consummates and is perfectly and fully endowed with the eighty-four thousand perfection of virtues, thus reaching the other shore (of awakening). Therefore, it says in the Sutra on the Bodhisattva Stages, "The ninth (dhyāna stage) is the pure meditative trance that is free from all views." If you realize this meaning, that the marks of impediments are lengthy, then (you will know that) they are not limited to the realm of desires [but also are a part of the realms of form and formlessness].

Next, in making verbal distinctions there are many winding connections and graded stages (to the rejection of impediments). First, the crude and fine impediments are rejected while you are still an ordinary (ignorant) person; the impediments of the mundane truth are rejected when you are at (the level of) the two vehicles (of śrāvakas and pratyekabuddhas); the impediments that obstruct the Middle Path are rejected when you are at (the level of) a bodhisattva. In this sense, the later (impediments) are not comparable with the earlier. The scholars of the Treatise on the Ten Stages (Dilun) and the Compendium of the Great Vehicle (Shelun) provide many clarifications of this meaning (of various stages). The dharma of the fruit (of awakening) is not comparable to that of the ordinary person; why, then, should people (at these different levels) cultivate the same practices?

The interpretation of the Perfect (Teachings and practices) is not like this. How is this to be known? If we were to preach for the sake of a person at a high stage, we should become a buddha of Dharma-nature, appear in the land of Dharma-nature, and preach for the sake of a bodhisattva of Dharmanature. But with what intent to save should you appear in this triple world? (You should appear) because you wish to save the ordinary and mundane beings, by teaching the sublime Dharma and leading them to cultivate it. If you claim that this is not so, then for whom are the tentative (teachings and manifestations) provided, and why are the tentative (teachings and manifestations) drawn out? If you realize this meaning, then even beginners among 332

Chapter VI. Clarification of Twenty-five Preparatory Means ordinary people will be able to perfectly reject all impediments in a single thought-moment.

Therefore, it says in the Perfection of Wisdom in 25,000 Lines, "All phenomena incline toward desire, and this inclination is not a fault (in itself). The phenomena of desires (in themselves) are unobtainable; how can it be said that they 'incline' or 'do not incline'?"

To interpret this text: "inclination" is an existent ["thing"] because there is that which does the inclining and that inclined upon. To explain in this manner is (the level of) the mundane truth. But the phenomena of desires are unobtainable; they are clearly empty (of substantial existence). In emptiness there is no inclining nor that inclined upon. To explain in this way is (the level of) the real truth. How then can you say that there is inclination or there is no inclination? To explain in this way is the Middle Path. You should thus know that the threefold truth is embraced in a single phenomenon of desire. Now I should interpret this more broadly and make the meaning easier to understand.

1. The Causality of Desires

Why is it that all phenomena incline toward desire, and yet this inclination is not a fault? It is because a (single) phenomenon of desire is reality [the Dharma realm] itself, and therefore the basis of all phenomenal dharmas. The first arising of a desirous notion already includes all phenomenal dharmas. (At first) the thought is crude and is not comprehended; gradually it becomes sharp and cannot be controlled, and then you become aware of these phenomena. [For example, it is like drinking a hot cup of tea or eating hot food—]at the first try (you stop because) it is too hot, but then you become accustomed to it, and you cannot forget (the desirous pleasures of) eating and drinking. Then you abandon (the life of keeping) the precepts (of a home-departed one) and return to lay life, seeking after objects of desire. This craving cannot be satisfied and eventually you begin to steal or plunder or extort or barter, and in these various ways seek (the objects of your) desires, thus giving rise to offenses and faults. Even if you obtain these objects (of desires), it may require great offerings, or the stealing of the desired goods, or the taking of life in order to get what you expect. If you become rich and regal, this will make your thoughts self-indulgent and will create offenses; if you remain poor and destitute, then your evil 333

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thoughts will expand even further. The offenses of desires will come about, appearing here and there, leading to (further) existence in the cycle of birth and death and leading to the experiencing of all sorts of (evil) results. No matter what path you take, desires will continue (one after the other) and flourish. [As it says in the Lotus Sutra,] "Taking the frail form of a fetus, (people) grow constantly from generation to generation," and the wheel of twelvefold causes and conditions spins endlessly. It should be known of all phenomenal dharmas that there is none that does not incline toward desire; there is no separate reality outside of the Dharma realm of desires. It should be known that, regarding all of the five impediments, it is the same (for the rest) as just explained above (for covetous desires); all are completely included in a first, single thought. You should thus be able to see the meaning of desires as phenomenal dharmas that arise through causes and conditions.

2. The Emptiness of Desires

How about (the level of) the Dharma realm of desires as empty? Though you seek the five external sense objects, they cannot be obtained [because they are empty]; though you seek the internal root of consciousness, it cannot be obtained; though you seek the intermediary consciousness (between death and the next life), it cannot be obtained; though you seek the merging of the internal and the external (senses and their objects), they cannot be obtained; though you seek to be free of the internal and external (senses and their objects), they cannot be obtained; though you seek the conditions of past desires, they cannot be obtained; though you seek the causes of present desires, they cannot be obtained; though you seek the fruits of future desires, they cannot be obtained; though you seek horizontally or vertically, (all are) ultimately quiescent. Desires (themselves) are empty. Because desires are empty, all the phenomena that arise from desires are also empty. This emptiness also cannot be obtained. Thus, by contemplating emptiness you can reject both fine and crude impediments.

3. Conventional Differences

If you already know that in your own mind a single desire includes all desires, then you know that the same is true for all sentient beings. Furthermore, setting aside (for now) other destinies and directly being concerned 334

Chapter VI. Clarification of Twenty-five Preparatory Means only about the destiny of human beings, (it can be said that human beings) are each different: they take on various visible forms, have various sounds and voices, perform various mental activities, and are in various situations. It should be known that the types and differences of desires and their causes are immeasurable. If there is already no limit to the causes and results (of desires) for a single person, how much more so for many people! If it is so in one destiny, how about the other nine destinies! If it is so for one phenomenon, how about for a hundred phenomena! This is analogous to "opposing an enemy"; [an invading enemy or bandit is a negative thing but defeating] an enemy is the basis for receiving a medal. It is through defeating an enemy that you receive great reward and honor and have great fame. In the same way, [as it says in the Vimalakīrti Sutra,] "the immeasurable covetous desires are the seeds of the Tathāgata"; they are able to lead bodhisattvas to give birth to immeasurable, hundreds of thousands of Dharma teachings. If there is much firewood the fire will flourish, and flowers grow in soil (well fertilized) with dung. This is the meaning of saying that covetous desires are the path (to awakening).

If you sever covetous desires and dwell in the emptiness of covetous desires, how will you produce all the Dharma teachings? A sutra says that the senses can be purified without severing the five sense desires. When you contemplate in this way, the five impediments of the mundane truth are spontaneously purified. Even though you are able (to contemplate) in this way, you do not yet perceive the true nature of desires. The true (nature of reality) is neither (mere) emptiness, nor is it (merely) conventional. But if it is not conventional, how can existence be immeasurable, and if it is not empty, how can there be quiescence? The empty and the conventionally named are both non-Being; they neither incline (substantially) nor do not incline (toward desire). (To realize that) they do not incline (toward desire) involves the removal of the two types of both the fine and crude five impediments; (to realize that) neither are they non-inclining is to remove one type of five impediments—that is, to know the Middle Path.

4. Rejecting Impediments Perfectly

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thought, to deconstruct the twenty-five realms of existence and perceive (directly and perfectly) the true nature of desires—this is called the king of samadhic concentrations that includes all phenomena. It is also called the perfect contemplation that rejects the impediments to the Perfect (Teaching and realization).

4. Summary of Rebuking the Five Senses and Rejecting the Five Impediments in Terms of the Six Identities The Dharma teaching [or "reality itself"] is called "identity in principle." To understand (the desires in this way) is called "verbal identity." A beginner's contemplation is called "identity in contemplative practice." If, as explained above, you renounce (the desires of) visible forms, this purifies the eyes; if you renounce (the desires of) sound, this purifies the ears; if you renounce (the desires of) scent, this purifies the nose; if you renounce (the desires of) taste, this purifies the tongue; if you renounce (the desires of) touch, this purifies the body; if you reject the five impediments, this purifies the mind. When the six senses are purified, this is called "identity in resemblance."

If you destroy the threefold delusions and manifest the threefold truth, this is called "identity in partial (realization of the) truth." If you can completely extinguish desires and impediments to the limit, this is called "ultimate identity." This is the perfect rejection of the impediments of desire; it is the same for rejecting the other (four) impediments. 4. Regulating Five Matters

Fourth is regulating five matters, that is, (1) regulating your diet, (2) regulating sleep, (3) regulating the body, (4) regulating breathing, and (5) regulating the mind. As explained previously with the analogy (of a potter), if water and clay are not regulated (and properly prepared), they cannot be used for making pots. Likewise, if these five matters are not well (in control), you will not be successful in entering (and realizing) meditation.

(Two matters of) diet and sleep concern matters that should be regulated external to (the actual practice of) concentration; the other three matters (of the body, breath, and mind) concern regulating the entering, leaving, and abiding (in meditation or samadhic concentration).

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Regulating the diet is as follows. You should not eat in a way that increases disease, increases sleep, and increases passionate afflictions. You should eat things that make the body peaceful and heal disease. In brief, the characteristic feature of regulating the diet is to avoid both (extremes of) starvation and satiation. The Sutra Expounded by Satyanigrantha says: If fasting is excessive, it becomes difficult for the body to move; it becomes weak and indolent and has difficulty digesting (the little food it gets). This causes you to lose the benefits of the past and the future; sleep only brings about more suffering, and you will be vexed and confused, and will find it difficult to be wide awake.

Regulating sleep is as follows. Sleep is food for the eyes; it cannot be forcibly restrained. (If you try to do so,) mental activity increases and your efforts are wasted. But neither should you let it be unbridled. In the section above on renouncing the impediments (of drowsiness and sleep), the emphasis was totally on removing and rejecting them as obstacles to properly entering concentration. Here, however, [the emphasis is a bit different, in that] when your thoughts are distracted you should try to accommodate to (your physical body that is made up of) the four great elements (of earth, water, fire, and wind). Each option has significance. In brief, the crux of regulating sleep is to (maintain a balance of) neither forced restraint nor unbridled (dissipation).

The combined regulation of the three matters (of body, breath, and mind) is as follows. These three matters depend on each other and cannot be considered separately. (Their regulation) is like the conception (of a fetus) in the womb: first there is warmth, second there is a life-force, and third there is consciousness. "Warmth" is the "tint" (of the visible form) of the body handed down (to the fetus by the parents); "life" is the spirit or breath that continues and maintains the wind of retribution and recompense; "consciousness" is the mental subject during one's lifetime. Thus, in order for something to be called a fetus it must have these three characteristics. These three aspects grow, undergoing a change every week until, after thirty-eight weeks, (the subject of) these three characteristics is given birth and is called a newborn child. When these three characteristics become secure, this is 337

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called "the prime of life"; when these three characteristics wane and decline, this is called "old age"; when these three characteristics are extinguished, this is called "death." These three characteristics cannot be separated, from the beginning to the end (of a lifetime)—they must be regulated together. When you first enter concentration, you must regulate your body so that it is neither too "sedate" nor too "quick" or hyperactive, regulate your breathing so that it is neither too "harsh" nor too "smooth," and regulate the mind so that it is neither too "depressed" nor too "excited." Dwell in dhyāna meditation by regulating what is crude and realizing what is fine. Be aware of and examine things that you have not yet regulated and regulate them to attain peace and tranquility. This is like tuning the strings (of a harp) so that you can start to play; if a tune still cannot be played, you know that the frets need to be adjusted and you realize what corrections (need to be made). When you wish to withdraw from meditative concentration, you go from (dealing with) the fine to the crude. Details are given in the Gradual Methods for Practicing Meditation.

If you can regulate (these things), the three matters (of the body, breath, and mind) of an ordinary person will be converted into the three dharmas (of a Dharma body, liberation, and prajñā-wisdom) of a Noble One. (Regulating) the visible form (of the physical body) is the cause for keeping the precepts, (regulating) breathing is the gate for entering samadhic concentration, and (regulating) the mind is the cause for the birth of compassionate wisdom. Keeping the precepts allows you to abandon the body of the evil destinies and ordinary ignorance, and to attain the Dharma body of the Noble One who has consummated the six perfections.

(Regulated) breathing allows you to convert and dissipate evil thoughts and directly attain the delight of meditation and the joy of the Dharma; this dhyāna meditation is the cause for the arising of compassionate wisdom. This is the life-force of the Noble One.

A (well-regulated) mind can convert the mind of samsara to one of awakening, one that truly and constantly is of a noble consciousness. You should start with these three dharmas (of regulating the body, breath, and mind) to realize the noble womb (for giving birth to buddhahood). From the earliest beginner's mind until the later (most advanced) mind (of the accomplished practitioner), you cannot separate these three characteristics. 338

Chapter VI. Clarification of Twenty-five Preparatory Means 2. Regulating Five Matters in Principle: Contemplation of the Mind Regulating five matters regarding contemplation of the mind is as follows. As above, [and as it says in the Lotus Sutra,] "the joy of the Dharma and the delight of dhyāna meditation are (the practitioner's) food." First you contemplate the real truth (of emptiness); the concentration and wisdom that arises from this is usually a surfeit of entering emptiness and the extinguishing and purifying of all phenomena. This has the characteristic of "starving." The Lotus Sutra [describes this in the parable of the poor son where it] says, "Starving, weak, and emaciated, with scabs developing on his body."

Second is the contemplation of the mundane truth; the concentration and wisdom that arise from this are a surfeit of support for the mundane and the establishment of conventional phenomena. This is described as "traversing for eons while practicing Buddha Dharmas as numerous as the sands of the Ganges River."

These two types of contemplation are not (a perfect) regulation of (the two extremes of) starvation and satiation; on the other hand, the delight of meditation and the joy of the Dharma of the Middle Path are a harmonious regulation that is appropriately a middle (balance) and is not partial toward either of the two extremes. This is called "neither starvation nor satiation." The regulation of sleep (in terms of the contemplation of the mind) is as follows. The contemplation of emptiness (alone) does not yet destroy ignorance. Thus, ignorance and (excessive reliance on the realization of) emptiness combine to produce a state in which you are plunged into a depressing emptiness, and you sleep too much. If you emerge into (the realization of) conventionality, and discriminate and overcome ignorance, then you sleep too little. You should accommodate yourself to the way of contemplating the Middle Path (and realize that) if you (completely) sever ignorance, then there is no place left for good dharmas to arise. The adjuncts of dust-like afflictions are the seeds of the Tathāgata; [as it says in the Vimalakīrti Sutra,] "you arouse enlightened liberation without severing ignorance and passion." If, however, you allow ignorance to run rampant and unbridled, how can you realize the supreme path of the Buddha? The sutra says, "(Dark) ignorance turns and changes into (bright) illumination;…by acting in ways that are not the path (of the Buddha), you can penetrate the path of the Buddha." The 339

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nature of ignorance and the nature of illumination are neither two nor distinct, so how can it be that you should sever the nature of ignorance and then cultivate the nature of illumination? [As it says in the Vimalakīrti Sutra,] "Do not abide in either controlling or being out of control." This is the regulating of sleep in terms of the principle of contemplation.

A combined regulating of these three matters consists of three categories. (As for the body,) the Great Nirvana Sutra refers to "the body that has consummated the six perfections." You should regulate the body in this way so that it is neither sedate nor hyperactive. The Perfection of Wisdom in 25,000 Lines says, "For the bliss of eloquent preaching to arise straightaway is a demonic matter; for (such bliss) not to arise straightaway is also a demonic matter." "To arise straightaway" means to practice the six perfections straightaway; this is "quick." To abandon (practicing the six perfections) straightaway is to be (too) sedate. The characteristic feature of regulating the body is to be neither hyperactive nor sedate. As for regulating your breaths, the delight of meditation and the joy of the Dharma as the life of wisdom is your breath (in a metaphorical sense). As it says in the Perfection of Wisdom in 25,000 Lines, "prajñā-wisdom is neither skillful nor clumsy." "Clumsy" (in reference to breathing) refers to (excessive) "harshness," and "skillful" refers to (excessive) "smoothness." The characteristic feature of regulating the breaths is to be neither (too) clumsy nor (too) skillful.

As for regulating the mind, having difficulty in attaining (the aspiration for) the mind of awakening makes you depressed, and attaining (the aspiration for) the mind of awakening easily makes you (excessively) excited. The characteristic feature (of regulating the mind) is for it to be neither (too) difficult nor (too) easy.

3. Regulating Three Matters in Terms of Threefold Contemplation Next, regulating three matters in terms of threefold contemplation [and the Fourfold Teachings] is as follows. The fine and sublime good mind of the aspiration for awakening is as explained previously. There are four types of (the aspiration for) the mind of awakening [that is, in accordance with the Fourfold Teachings]. Those of the Tripiṭaka and Shared Teachings consider true awakening to be a severing of the bonds (of passionate afflictions) and a realization of emptiness; this mindset is "depressed" [because 340

Chapter VI. Clarification of Twenty-five Preparatory Means it is excessively focused on emptiness]. Those of the Distinct Teachings (strive to) save others by appearing in the conventional world and making distinctions regarding medicine for diseases; they have a broad knowledge of the Dharma teachings and thus arouse the mind of awakening; this mindset is "excited." Those of the Perfect Teaching contemplate the true aspect (of reality), knowing and illuminating both sides. Since they are not (absorbed in) emptiness, they are not depressed; and since they are not (absorbed in) the conventional realm, they are not hyperactive. Arousing the mind of awakening in this way is called the characteristic feature of regulating (the mind in terms of threefold contemplation).

Regulating the body (in terms of threefold contemplation) is as follows. Those of the Shared Teachings sever delusions and are illumined regarding the six perfections; they are "hyperactive." Those of the Distinct Teachings appear in the conventional realm and make discriminations; they are "sedate." Those of the Middle Path do not rely on these two extremes and so are neither sedate nor hyperactive.

Regulating your breathing is as follows. Those of the Shared Teachings have the realization of emptiness as their life wisdom; they are "smooth." Those of the Distinct Teachings realize the conventional (truth); they are "harsh." Those of the Middle Path do not rely on these two extremes and so are neither too smooth nor too harsh.

Next, the regulation of each of the matters individually in terms of threefold contemplation is as follows. At the first (stage of) contemplation (of emptiness), cessation of the body, breath, and mind is (characterized as) hyperactive, smooth, and depressed, and contemplation of the body, breath, and mind is (characterized as) sedate, harsh, and excited. If you are able to have a proper "middle" (balance), then you accomplish skillful means and realize the real truth (of emptiness).

At the second (stage of) contemplation (of conventionality), cessation of the body, breath, and mind is (characterized as) hyperactive, smooth, and depressed, and contemplation of the body, breath, and mind is (characterized as) sedate, harsh, and excited. If you are able to have a proper middle (balanced) cessation-and-contemplation, then you accomplish skillful means and arouse the wisdom of (the particulars of) the path and perceive the principle of the mundane truth.

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At (the third stage of contemplation of) the Middle Path, cessation of the body, breath, and mind is hyperactive, smooth, and depressed, and contemplation of the body, breath, and mind is sedate, harsh, and excited. If you are able to have and follow a proper middle (balanced) cessation-and-contemplation, you accomplish skillful means, attain a realization of the Middle Path, and perceive the principle of the true marks (of reality). A practitioner who well regulates these three matters will be entrusted to a noble womb [that can give birth to buddhahood]. Since the place of one who practices in this way is still unsettled, you should diligently strive to encounter the father of skillful means and the mother of the perfection of wisdom, and thus be entrusted to the noble womb [and thus achieve the "birth" of buddhahood]. Why should you be entrusted to the womb of hell, the three evil destinies, or (even) that of humans and gods? 5. Five Supplementary

Matters

1. The Five Supplementary Matters

Fifth is practicing five [supplementary] matters: (1) yearning, (2) diligence, (3) mindfulness, (4) skillful discernment, and (5) singleminded [concentration].

Previously we have referred to the analogy of the potter and the need to prepare various matters. However, if the potter (1) is not willing to make (pots), (2) is not diligent in making (pots), (3) is not mindful of his own business, (4) is not skillful in making (pots), and (5) does not singly concentrate on making (pots), then the goal (of making pots) will not be accomplished. The same is true (for practicing cessation-and-contemplation). Even if you are prepared with the above twenty matters, if you (1) do not desire, hope, and yearn for the bliss (of nirvana); (2) [do not] discipline your body and mind; (3) [are not] mindful (and concentrate) your thoughts; (4) [do not] use skillful means; and (5) [do not] singlemindedly aspire with determination (to attain awakening), then cessation-and-contemplation will not be made manifest. If you practice (1) joyfully without becoming weary, (2) both day and night without being negligent, (3) with continuous mindfulness, (4) to well attain your intentions, and (5) singlemindedly with no deviation, then you are able to progress on the path.

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Chapter VI. Clarification of Twenty-five Preparatory Means Singlemindedness is like the rudder of a boat; skillful discernment is like the helmsman; the other three (yearning, diligence, and mindfulness) are like the pole or scull oar (for propelling the boat); if even one of these is missing, (the boat) cannot sail safely and peacefully.

Again, this (practicing meditation) is like a bird in flight; (the bird) sees with its (two) eyes, directs (the flight) with its tail, and pushes forward with its (two) wings. If you lack any of these five matters, it is difficult to actually practice meditation, let alone to realize the principle through concentration. You should know that these five matters are means that are common to both Hinayana and Mahayana, to both the principle and the practical (aspects of cessation-and-contemplation).

The Treatise on the Real teaches that "four constituents" are supplementary means, and that singlemindedness is the essence of concentration. If this is so, then singlemindedness is present in all four dhyāna stages and there is no difference in their singlemindedness. How, then, can you judge the distinctions among the four dhyāna stages? I will not utilize (this position) here. The Sutra of the Bodhisattva's Necklace says that the five (preliminary) constituents (of examination, reflection, joy, bliss, and singlemindedness) are all supplementary means, and the sixth, silence, is the essence of concentration. [As with the position of the Treatise on the Real, this position means that] the four dhyāna stages are concurrently silent and natural, and without distinction from each other [so I will not utilize this position either]. The Abhidharma uses these five dharmas (of examination, reflection, joy, bliss, and singlemindedness) as supplementary means, and these five constituents are all considered the essence of samadhic concentration. Therefore, (it is possible to speak of) the differences of the shared and distinct aspects of the four dhyāna stages. Singleminded (concentration) is the shared essence and the preliminary "constituents" are the distinct aspects of the essence; therefore, it is said that there is dhyāna meditation that involves examination and reflection, up to and including dhyāna meditation that involves equanimity (or abandonment). If the distinct constituents (such as examination and reflection) arise together with singleminded (concentration), you can choose singleminded concentration by recognizing the differences of shallowness or profundity. The Great Treatise teaches the same thing. Here I will utilize this explanation.

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2. Interpretation on the Basis of the Exposition in the Great Treatise The text of the Great Treatise explains the five matters as follows: "Yearning" means to yearn to advance from this realm of desires to reach the first stage of dhyāna meditation.

"Diligence" involves the difficulty of going beyond this realm of desires. If you are not diligent, you will not be able to attain liberation. It is like the difficulty experienced by a person trying to cross the border to return to their homeland from an enemy country. Therefore, the Treatise says: Charity, morality, and patience are normal principles (dharmas) in the world. (Charity) is like manners between a host and a guest; there are certain customs to be upheld.… (As for morality,) if you see an evil person punished for (evil) deeds, then you will not commit offenses.… Some people do not have much strength, so they require patience but not (so much) diligence.… Now, if you wish to give birth to prajñā-wisdom, (practicing) meditative concentration is a necessary condition, and you must have great diligence.… You must be exceedingly attentive both physically and mentally, so that (the goal) will be accomplished. It is as the Buddha taught, that you should not abandon your diligent efforts until your blood, muscle, fat, and marrow are all dried up, and only skin and bones remain, and you attain meditative concentration and wisdom. If you attain these three things, then all matters (regarding awakening) will be accomplished.

Therefore, it is necessary to have great diligence.

"Mindfulness" means to be always mindful of the first dhyāna meditation, and not mindful of other matters.

"(Skillful and wise) discernment" means to discriminate between the first dhyāna stage as noble and to be honored, and the realm of desires as evil and something to be disdained. The first dhyāna stage involves ascending to supremacy and sublime liberation, while the realm of desires involves descending into suffering and crude obstacles (to awakening). [According to some theories,] if you discuss both the causes and results, there are twelve contemplations. If you depend on this explanation, this is the same as the six practices of the (non-Buddhist) heterodox teachings [to contemplate progressively the crude dust of passions, suffering, and obstacles of this world, 344

Chapter VI. Clarification of Twenty-five Preparatory Means and the quietude, sublimity, and liberation of awakening], except that the heterodox teachings concentrate solely on seeking dhyāna trances. Now, the disciple of the Buddha can utilize mistaken (or non-Buddhist) features to realize correct features and, by thus cultivating an undefiled mind, can in turn perfect the right Dharma. This is "skillful discernment." "Singleminded" (concentration) means that when you cultivate this dharma, you do it singlemindedly, with exclusive intent, and without other conditions. This is a determined singlemindedness, which is not the same as the singlemindedness of (one who is just) entering concentration. 3. Interpretation in Terms of the Threefold Truth

1. Emptiness

Again (from the perspective of emptiness), "yearning" means to yearn (to advance) from samsara and enter nirvana.

"Diligence" [or "refined advancing"] means not being entangled with defiled passions, thus called "refined," and to exclusively seek advancement, thus called "advancing."

"Mindfulness" means to singularly seek only the quiescence of nirvana and not be mindful of other things.

"Skillful discernment" means to discriminate between the faulty afflictions of samsara—which should be rebuked to (attain the levels of) the wise and noble—and the calm bliss of nirvana, which the Noble Ones praise. "Singlemindedness" means to cultivate the eightfold noble path with determination and fear, heading (on the path) directly and without turning around. Although these are preliminary means, they will lead you to attain a realization of the truth (of emptiness).

2. Conventionality

Again (from the perspective of conventionality), "yearning" means (to seek not only your own awakening but also) to widely save (other) sentient beings by accomplishing the Buddha Dharma.

"Diligence" means not reneging (on the vow to save others) even though there are many kinds of sentient beings and the Buddha Dharma is vast. "Mindfulness" is to be saturated with compassion even into the marrow of your bones, as a mother is mindful of her child. 345

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"(Skillful discernment or) means" are to skillfully know all about diseases, to clearly know about medicines, and to know the proper way to apply them.

"Singlemindedness" means to be determined to transform others and to vow to save them.

This attitude (reflects the realization that others are) neither different nor apart (from oneself).

3. The Middle

Again (from the perspective of the Middle), "yearning" is exemplified by Sadāprarudita ("Constantly Weeping," in the Perfection of Wisdom in 25,000 Lines), who heard of prajñā-wisdom and was not begrudging of his body or life (to seek it).

"Diligence" (is exemplified again by Sadāprarudita, who upon) hearing of prajñā-wisdom, wept in a solitary grove for seven days and seven nights and then went into action for seven years without sitting or lying down. "Mindfulness" means that you should constantly and at any time be mindful of hearing about prajñā-wisdom, and not be mindful of anything else, (as in the instructions to Sadāprarudita).

"Skillful discernment" means that even when there is (demonic) adversity you do not evade the adversity; (such commitment) is like being willing to sell your body (for the sake of prajñā-wisdom, like Sadāprarudita), so that the demon Māra cannot obstruct (the audience and keep them from hearing the exposition of prajñā-wisdom); or (when Māra) hides the water (to be poured on the ground as an offering in preparation for an exposition of prajñā-wisdom), to be willing (like Sadāprarudita) to pierce (your own body and offer) blood (to be poured on the ground as an offering). Such transformations of Māra's demonic acts into Buddhist acts are (examples of) "skillful discernment."

"Singlemindedness" is to unwaveringly aspire with determination and not be of two minds.

Again, to repeat my explanation (of the five matters in terms of the Middle), "yearning" involves yearning to advance beyond the two extremes and to realize the Middle Path.

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"Mindfulness" involves fixing reality itself as the object (of contemplation) and integrating your thoughts with reality itself. The (skillful) means used to cultivate the contemplation of the Middle are called "skillful (discernment)."

("Singlemindedness" is) putting an end to the two extremes so that the mind is like pure, clear water, so that you can know the features of the arising and perishing of phenomena. Such a mind is nondualistic, pure, and always integrated, and has insight into prajñā-wisdom.

Summary of the Twenty-five Preparations

These twenty-five matters are all preparatory means for (attaining) all meditative concentrations and wisdom. Various contemplations are not (exactly) the same, and therefore the means also alternate, as you must tune a harp accordingly when playing a different song. If detailed distinctions were to be made the text would inflate beyond control, since the numbers of means are immeasurable. Thus, I have explained only what is necessary to convey the intent.

These twenty-five matters are used as preparatory means external to concentration per se; thus, they are also called "far" means [for those who are still far from attaining awakening]. But by means of regulating your thoughts in this way, you will spontaneously come to have insight into the principle of reality, and when you have insight into this principle, who can then speak of (the dualistic differences between) external and internal, between "far" and "near"? The Perfection of Wisdom in 25,000 Lines says: It is not by internal contemplation that you attain this wisdom, nor is it by external contemplation, nor by both internal and external contemplation, nor apart from external contemplation, nor apart from internal contemplation and both internal and external contemplation, nor by no contemplation, that you attain this wisdom.

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not become attached to these (preliminary means) and give rise to negative (results). If you understand this meaning and attain (a balance between) calm and ecstasy (of cessation-and-contemplation), then both the internal and external means are accomplished. If you do not realize this meaning, then neither type of the means (will be useful).

End of Fascicle 4.

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Contemplation Proper

(Part One)

An Outline of the Ten Objects of Correct

or Proper Contemplation

Seventh is the correct, proper cultivation of cessation-and-contemplation. In the first six chapters I relied on the sutras to reveal the sublime understanding (of cessation-and-contemplation). Now I will rely on this sublime understanding to establish the correct practice (of cessation-and-contemplation). 1. Introduction

1. Advice for Proficient Practice of Cessation-and-Contemplation Oil and a lamp are mutually dependent (to give light), and the eyes and feet help each other (for a person to advance). If you are diligent in both practice and understanding, then the three obstacles (passionate afflictions, evil deeds, and karmic retribution) and the four demonic forces (that hinder contemplation, that is, the passionate afflictions, the five aggregates, death, and supernatural demons) will confusedly contend with each other and arise (in your thoughts); this will multiply your darkness and magnify your distractions, thus shading and disturbing the clarity of your concentration. You should not follow after nor fear (these phenomena). If you follow after them, they will lead you to the evil destinies; if you fear them, they will hinder your cultivation of the correct Dharma practice. You should utilize (the practice of) contemplation to contemplate the darkness, and thus brighten the darkness. You should utilize (the practice of) cessation to stop the distractions, and thus the distractions will be quiescent.

This (practice of both cessation and contemplation) is like a wild boar polishing and wiping a mountain of gold [and thus revealing its treasures]; like all streams flowing into the sea [and yet the sea remaining the same]; like firewood causing the fire to flame up; and like the wind causing the locusts to increase. 349

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This vajra-like contemplation can split the army of passionate afflictions, and these hard and strong feet (of cessation) can take you beyond the samsaric field of birth and death. Wisdom purifies practice, and practice advances wisdom—(together) they illuminate, "moisten" and enrich, guide, and accomplish, and thus adorn each other with brightness, as the two hands of a single body wipe and clean each other.

It is not that you should merely clear away the obstacles and progress internally on your own path, but you should also be diligent in mastering the sutras and treatises and reveal them to outsiders who have not yet heard them. Heal yourself and heal others, and thus be endowed with (the good qualities of) benefiting both (yourself and others). Who else can be considered a teacher of people and treasure of the nation? Again, learn from the Buddha's compassion, which has no hint of stinginess, and be of service to others by expounding cessation-and-contemplation (and the contemplative mind). Open the gate and tilt the store (of the Dharma) to "cast out" the wish-fulfilling maṇi jewel. The jewel then radiates light, causes jewels to rain from the sky, illuminates the darkness, enriches the poor, brightens the night, and saves the destitute. You can go far by driving a two-wheeled vehicle, and a bird can fly high by flapping both wings. You cannot speak too highly of the moisturizing jewel (of cessation) and the clear brilliance of the jasper (of contemplation). Can it be said that even the pulverizing of (Sadāprarudita's) bones at Pāṭaliputta [for the sake of a donation to a buddha], and the physical sacrifice (of the saintly ascetic) from the cliffs of the Himalayas are sufficiently rewarded with merit (compared to the greater rewards of cessation-andcontemplation)? [No, the rewards of cessation-and-contemplation are greater even than that of these sacrificial deeds and ascetic practices.] 2. Those Who Are Not Proficient in Cessation-and-Contemplation A nimble horse takes to the right road just by seeing the shadow of a whip. (On the other hand,) those who are deluded and dull (are in a state) [like the befuddled sons in the Lotus Sutra] wherein "poisonous vapors have entered deeply, and they have lost their original (normal) mind." Since they do not trust, they cannot receive (the Buddha Dharma). Since they do not have the hook of hearing the Dharma, they are not able to understand what they hear. Their eyes of wisdom are deficient, so they are not able to distinguish 350

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between true and false. Their bodies are numb, so that even if they act or walk they do not go forward. They have neither perception nor knowledge and bring about great transgressions against the community. How should we endeavor to teach (cessation-and-contemplation) to such people [who have no religious spirit or capacity]?

There are those who demonstrate weariness with the world but delight in an inferior vehicle. They climb up to the branches and leaves [and ignore the roots] and are like a dog that associates with a menial worker [instead of a rich patron]. They pay respect to a monkey thinking it is Indra, and mistake broken tiles for a luminous jewel. How can the Buddhist path be expounded to people in such darkness?

Again, there is a type of [Zen] meditator who does not have penetrating understanding into other people's (various) basic natures, and merely teaches (the same thing to everyone, like an incompetent doctor prescribing) milk as medicine (for every disease). [There are various types of meditation being taught, such as] "essential mind," "to tread the mind," "harmonious merging," "seeking perception," and "either quiescence or completing"; these are all (stuck) in a single rut. There are myriad ways of (your practice and insight) being obstructed and made difficult, and (these people) are confused and do not know (the various options). They have a slight insight into different aspects [that are unlike ordinary, mundane experience] and conclude that they have therefore attained the path (of the Buddha). But they are not themselves vessels (worthy) of the (Buddha) Dharma, and they lack (the ability to) train others. This is like a teacher and disciple who are both blind and lame, and both of whom fall down together. It is indeed pitiful to see the blind stumbling around in the darkness.

This cessation-and-contemplation [as expounded below in the Mohezhiguan] should not be taught to the above (types of) people. When it comes to cessation-and-contemplation, there is an advanced way for advanced people, and an inferior way for inferior people. 2. The Ten Objects

of Contemplation

I will explicate ten objects of contemplation.

1. The sense fields [that is, the five aggregates (skandhas), twelve sense entrances (āyatanas), and eighteen sense realms (dhātus)]. 351 351

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4. Karmic marks.

5. Demonic forces.

6. Dhyāna meditative concentration.

7. Mistaken views.

8. Overweening pride or arrogance.

9. The two vehicles (śrāvakas and pratyekabuddhas). 10. Bodhisattvahood.

These ten objects have in common (the characteristic) that they can obstruct (your contemplation).

1. Explanation of the Ten Objects of Contemplation [1. The sense fields:] There are two reasons why the aggregates (and the sense fields) come at the beginning: first because they are readily manifest, and second because this follows (the teaching of) the sutras. The Perfection of Wisdom in 25,000 Lines says:

The śrāvakas practice the path in accordance with mindfulness concerning four objects (of body, sensation, mind, and phenomena), and bodhisattvas first contemplate visible forms and so forth until (they attain) universal wisdom.

The chapters (of the sutras) all (teach) this, and therefore it is not contrary to (the teachings of) the sutras.

Again, one who practices has bodily experiences; who does not have the heavy burden of directly experiencing the (five) aggregates and the sense organs and objects? Therefore, these are the first to be contemplated. If later the different features (of the other nine categories) appear, then you can contemplate them each separately.

[2. The passionate afflictions:] Now, the five aggregates are intermingled with the four categories [of passionate afflictions, that is, the three poisons of greed, anger, and delusion, and the three collectively]. If you do not clearly examine these (passionate afflictions), you cannot be aware of how they gallop out of control. This would be like shutting yourself within the hold of a boat and floating down a river; it would be better to know about 352

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the splashing currents (and thus be able to control the boat). It is when you go against the flow that you realize and come to know the swift galloping current. By contemplating the results brought about through the aggregates, you can affect the causes of passionate afflictions. Therefore, these four categories of passionate afflictions are expounded next, after (the contemplation of) the five aggregates (and the sense fields).

[3. Disease:] The four great (elements of earth, water, fire, and wind) are (the basis for) physical disease; the three poisons (of greed, anger, and delusion) are (the basis for) mental disease. Due to these factors, you do not attain awakening from within the passions. (Be aware that) if you contemplate the great elements and the categories (of passionate afflictions) together, this can be a great shock to your physical body, thus causing (the four physical elements to be like) four "(venomous) serpents" and thus provoke disease. [Therefore, the objects of "disease" are contemplated next.] [4. Karmic marks:] The immeasurable (features) of karma cannot be calculated. The good that is done while you are distracted is very weak and can hardly move (the effects of karmic retribution). If you cultivate cessation-and-contemplation and recuperate from these diseases without any deficiency, you can "move" the wheel of birth and death. Or you can move it by sprouting good (karma), or move it by destroying evil (karma), or move it by experiencing the recompense from displaying goodness, or move it by rebuking the retribution that comes from evil. Thus, the explanation of (the contemplation of the object of) "karma" comes after that of "disease." [5. Demonic forces:] By "moving" evil (karmic retribution), you extinguish evil desires; by "moving" good (karma), you arouse good desires. (In such a situation) demonic forces quickly emerge from the sense objects and bring forth various impediments or destructive barriers to the path. Therefore, "demonic forces" are explained after "karma." [6. Dhyāna meditative concentration:] If you get past the demonic forces, meritorious qualities arise. Then, either because of the repetitive habitual causes of the past or through your current powers to practice, various aspects of dhyāna meditations are aroused, such as (enjoying) the flavor (of dhyāna meditation), or purity, or (experiencing dhyāna meditation) horizontally or vertically. Therefore, dhyāna meditation is explained after "demonic forces." 353 353

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[7. Mistaken views:] "(Cognitive) reflection" is one of the (five) constituents of (the first) dhyāna (stage) and can cause "false wisdom" to arise. (This involves) deviant reflection on phenomena, so that you become warped, arouse various perversions, and indulge in furious and specious arguments. Therefore, "mistaken views" are explained after dhyāna meditation. [8. Arrogance:] If you are conscious of such mistaken views and reject them, this will stop the deluded attachment (that derives from mistaken views), and neither the sharp nor dull (passionate afflictions such as) greed and anger will arise. But those who are not wise think that they have already realized nirvana. Those of the Hinayana perversely surmise that attaining the four dhyāna stages constitute the four fruits (of stream-enterer, once-returner, nonreturner, and arhat]. Those of the Mahayana also experience visions of Māra who proclaims (their buddhahood). These people have not yet attained (awakening) but are arrogant [like the five thousand arhats who withdrew upon hearing the Buddha preach the Lotus Sutra]. Therefore, "arrogance" is explained after "false views."

[9. The two vehicles:] When mistaken views and arrogance have subsided, then, due to this subsiding [of mistaken views and arrogance, Hinayana habits] arise from having learned the Hinayana in past lives. An example of this is when Śāriputra discarded his eyes [and was disappointed when his offering was not accepted]. The Perfection of Wisdom in 25,000 Lines says: Bodhisattvas as numerous as the sands of the Ganges River arouse great thoughts, but only one or two realize the (upper) levels of bodhisattvahood, and many lapse into that of the two vehicles (of the śrāvaka and pratyekabuddha).

Therefore, (the contemplation of) "the two vehicles" is explained after "arrogance."

[10. Bodhisattvahood:] Those who, because they keep in mind the original vow (to save all beings), and thus do not lapse into (a mistaken attachment to) emptiness, will thereby arouse the path of skillful means in the realm of bodhisattvahood. The Perfection of Wisdom in 25,000 Lines says: There are bodhisattvas who do not practice the six perfections for a long time.… If they hear the profound Dharma teachings, they give rise to abuse (against the Dharma) and thus fall into the niraya hell. 354

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This refers to bodhisattvas of the six perfections (of the Tripiṭaka Teachings). Those of the Shared Teachings at the level of (applying) skillful means (in the mundane conventional world) still sometimes abuse (the profound Dharma), but those who realize the true path do not abuse (the profound Dharma). Even the beginners of the Distinct Teachings know the profound Dharma and thus do not abuse it. These are all beings with tentative good roots. Therefore, this (kind of bodhisattvahood) is explained after (that of the contemplation of) "the two vehicles."

2. Ten Ways the Ten Objects of Contemplation Arise: Nine Pairs and a Single Sevenfold Category

These ten types of objects of contemplation apply [to the whole gamut of Buddhist practice] from the situation of the ordinary, ignorant person to the skillful means of the Noble One. (At least) one (type of) object, that of the sense fields, is constantly manifested right before our eyes. Whether or not (the sense objects) are actually aroused or not aroused, you are always able to contemplate them. As for the other nine types of objects, they can be contemplated if they are aroused. But how can they be contemplated if they are not aroused? Also, eight of the objects [of contemplation from the sense fields to arrogance] are far removed from the right path, but if you deeply restrain and guard against (the defects therein), then you can return to the right track. The (last) two objects [of the two vehicles and bodhisattvas] are near to the right path, so if you reach this level, you need not be concerned about a lack of contemplation—even a cursory cultivation will result in accomplishing the correct (path).

Again, if you do not have understanding, then the various objects arise mutually and arouse a great web of doubt, as if standing at the crossroads and not knowing which way to turn. If you are forewarned (by this explanation), your mind will be peaceful like empty space no matter how arbitrary and bizarre [the distractions and afflictions appear and are manifested]. There are ten ways in which (the ten objects of contemplation) arise mutually:

1. Successively or not successively (random).

2. Mixed or not mixed (one-by-one).

3. Completely or incompletely (all together or not).

4. Cultivated or not cultivated (consciously or spontaneously). 49c

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5. Perfectly or imperfectly.

6. For benefit or harm (nonbenefit).

7. For a long or short time.

8. Difficult or easy.

9. Repeatedly or just once.

10. The three obstacles and four demonic forces. Thus, there are nine pairs (1-9) and one sevenfold category (10). 1. Successively or Not Successively

There are three meanings to (arising in) succession: dharmas, cultivating, and arousing.

(Successive) dharmas refers to progressing in succession from shallow to profound dharmas [such as teachings and practices]. (Successive) "cultivating" refers to having successively studied and practiced (the Buddha Dharma) already in previous lives, or to successively cultivating (the Buddha Dharma) in this life.

(Successive) "arousing" refers to relying on successive cultivation to successively arouse (progress toward awakening). There are three meanings to (arising) randomly: dharmas, cultivating, and arousing.

(Random or nonsuccessive) "arousing" refers to being indeterminate, so that perhaps first you arouse the objects of bodhisattvahood, and later arouse (the objects of) the sense fields. Although they are not successive (from the first to the last), still there are only ten categories. (Random or nonsuccessive) "cultivating" refers to first cultivating (the contemplation of the objects of) disease if you suffer from imbalance of the four elements, or first cultivating (the contemplation of the objects of) passionate afflictions if you are faced with increases in the four types of passionate afflictions. In this way, each person should first cultivate (the type of contemplation) in accordance with the strengths [of their individual experiences and capacities].

"Dharmas" refers to [1.] the fact that the sense fields of the eyes, ears, nose, tongue, and so forth are all the gates to quiescence; they are the Dharma realm (of human experience). Why should we then abandon this (phenomenal world) and depart for that (world of awakening)? So it says in the Jewel 356

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Trunk Sutra. You should know that there are no phenomena outside the Dharma realm, and which are (truly) successive (or hierarchical). [2.] The passionate afflictions are (indivisible from) the Dharma realm. As it says in the Sutra on Nonactivity, "covetous desires are (indivisible from) the path." The Vimalakīrti Sutra says, "(the bodhisattva) penetrates and achieves the path of the Buddha by practicing the anti-path." Since the path of the Buddha is already penetrated, there is no further "succession." [3.] Disease is (indivisible from) the Dharma realm. The Vimalakīrti Sutra says, "Just as now [Vimalakīrti's conventional] sickness is neither real nor substantially existent, the sickness of sentient beings is neither real nor substantially existent." Thus, (bodhisattvas) regulate themselves and also save (other) sentient beings. (Vimalakīrti conventionally) consigned himself to being ill in a ten-foot-square room, and (the Buddha at the time of his final nirvana) became "ill" at the Śāla Grove. This is the meaning here. [4.] The marks of karma are (indivisible from) the Dharma realm. Karma is (the result of) the aggregate of volition. The Lotus Sutra says: Having profoundly mastered the features of (both) offenses and goodness and universally illuminated the ten directions, (the Buddha's) extremely subtle, sublime, and pure Dharma body is endowed with the thirty-two marks.

If you realize that karma arises from conditions and does not exist on its own and is thus empty, then (you realize that) karma can destroy karma. If sentient beings are to attain (the liberation of) "crossing over" (to the other side of awakening) through karma, then various (types of) karma should be manifested (conventionally) to establish karma through this (conventional) karma. (But you should realize that) both the bonds of (conventional) karma and the liberation of (empty) non-karma are "unobtainable" [as the Middle Path]. The manifestations of the "Universal Gate" (of Avalokiteśvara) illumine both bondage and liberation, and therefore it is called "profound accomplishment." How can it be said that such a figure is (merely) a Vaipulya (Mahayana) master? [Surely such a figure is even greater than that.] [5.] Demonic forces are (indivisible from) the Dharma realm. The Sutra on the Samādhi of Heroic Progress says, "The thusness of the demonic realm of Māra and the thusness of the Buddha realm are a single thusness 50a

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and not two (different) thusnesses." In reality we cannot perceive (the substantial existence of) a buddha, much less can we perceive the (substantial) existence of demons. Even if (conventionally) there are demons, you can endure and control them [as the Great Nirvana Sutra says,] "by applying (the Buddha Dharma as one applies) good medicine to your sandals [to avoid poisonous vermin]."

[6.] Dhyāna meditative concentration is (indivisible from) the Dharma realm. Being able to contemplate the nature of the mind is called "superior concentration." This is the "samadhic concentration of heroic progress" that involves neither darkness nor distraction; it is a realization of the king of samadhic concentrations that includes all samadhic concentrations within it. [7.] Mistaken views are (indivisible from) the Dharma realm. The Vimalakīrti Sutra says, "One realizes correct marks by means of deviant marks" and "One is unmoved by the various false views and cultivates the thirtyseven auxiliary practices (of the path)." Also, (it is possible) to cultivate the thirty-seven steps (on the path) while being moved (by mistaken views), to cultivate while not being moved, to cultivate while both being moved and not being moved, and to cultivate while neither being moved nor not being moved. Thus, mistaken views are the gate (for entering the path), and (mistaken views are) the attendants (for realizing awakening). [8.] Arrogance is (indivisible from) the Dharma realm. Upon reflection (you see that arrogance is) passionate affliction. (You should) contemplate arrogance as non-arrogance (and empty), arrogance as great arrogance (and conventional), and as neither arrogance nor non-arrogance (and the Middle), thus perfecting the secret treasury and entering great nirvana. [9.] The two vehicles are (indivisible from) the Dharma realm. [The Great Nirvana Sutra says that] "If you perceive only emptiness and do not perceive nonemptiness [this is not the Middle Path]," and so forth, and "A wise person perceives emptiness and also nonemptiness." [As the Lotus Sutra says:] [I]f you "reach a definite consummation of the śrāvaka teachings (through) this king of all sutras [that is, the Lotus Sutra] and clearly consider it upon hearing it, you can approach near to the supreme way. [10.] The objects of the bodhisattva are (indivisible from) the Dharma realm. Even the lowest and evil (forms of existence in) samsara and the 358

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inferior way of Hinayana are (indivisible from) the Dharma realm; how can it be said that the bodhisattva Dharma teachings is not the path of the Buddha? Also, the tentativeness of the skillful means of a bodhisattva is a tentativeness that is indivisible from the real, and yet is neither tentative nor real; thus (the bodhisattva) perfects the secret treasury and enters great nirvana. Each and every dharma is (indivisible from) the Dharma realm. This is the mark of dharmas as ("immediate" and) "not successive." 2. Mixed or Not Mixed

The mixed or not mixed (arising of the ten objects of contemplation) is as follows. "Not mixed" (that is, one-by-one) is for one object to arise, and then another object to arise, in a sequential and clearly distinguished way. "Mixed" arising is when it happens that (the objects of) the sense fields are aroused, and then also passionate afflictions arise, and before the passionate afflictions disappear, karma and demonic forces and false views and arrogance and so forth also spring up one after the other or alongside each other. Though (the objects are) called "mixed," they do not go beyond these ten categories. 3. Completely or Incompletely

As for complete or incomplete, for the ten (objects of contemplation to all arise) together is called "complete," and for nine or fewer (to arise together) is called "incomplete." This (category of) "complete or incomplete" applies to (the above two types of) "successive or not successive (random)" and "mixed or non-mixed."

Also, there is comprehensive completeness, incomplete though comprehensive, distinct completeness, and distinct incompleteness. For the ten (objects of contemplation to arise) together (comprehensively) is called "comprehensive completeness." For the ten (objects to arise together) yet without some individual aspects is called "incomplete though comprehensive." For there to be nine (or fewer) and (also) missing (some individual aspects within the categories) is called "distinct incompleteness." For there to be nine (or fewer) and yet (comprehensively including) all the individual (aspects) within (those categories) is called "distinct completeness." Also, there is horizontal completeness, horizontal incompleteness, vertical completeness, and vertical incompleteness. For example, suppose you arouse the four stages of dhyāna meditation and you reach (the dhyāna 50b 359 359

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concentration that is) beyond conceptualization, this is "vertical completeness." If you reach only the (third) abode of no function (of formlessness), this is "vertical incompleteness." If you attain penetrating (supranormal powers), illuminating insights [of knowing past actions, future results, and present conditions], the (eight) liberations [or "abandonments"] and so forth, this is "horizontal completeness." Stopping at arousing only seven liberations is (an example of) "horizontal incompleteness." Also, arousing from the first dhyāna stage and reaching the fourth dhyāna stage is "vertical completeness." To attain (only) up to the third dhyāna stage (or below) is "vertical incompletion." To reach the ninth level of the first dhyāna stage is (an example of) "vertical completion." Reaching (only) the eighth level would be (an example of) "vertical incompletion." For one level to include all five (preliminary) constituents (of meditation) is "horizontal completion." To achieve only four (or fewer) components is "horizontal incompletion." You should know that other examples could be given in the same pattern, ad infinitum. 4. Cultivated or Not Cultivated (Consciously or Spontaneously) As for cultivation or non-cultivation, conscious cultivation of the sense fields (as objects of contemplation) and thus reaching an understanding of these sense fields is "the arising of (conscious) cultivation." To unconsciously (contemplate) the sense fields and thus spontaneously arouse penetrating understanding of mental and physical objects is "the arising of (unconscious) non-cultivation." The same is true (for the other nine objects of contemplation) up to the objects of bodhisattvahood. You should know that the four options of the tetralemma is the basic pattern, and the weaving together of these options gives thirty-six options. Details are given in the section on the objects of passionate afflictions.

5. Perfectly or Imperfectly

As for perfect or imperfect accomplishment, if you arouse one of the objects (of contemplation) and utterly accomplish it (through contemplation), and after accomplishing it let it go and then arouse the other objects (of contemplation), and then accomplish the other objects [this is called "perfectly" contemplating the ten objects]. If you arouse one category so that it suddenly arises and suddenly perishes, so that you not only miss some of the categories, but also some of the individual parts are vague and unclear, [this 360

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is called "imperfect" contemplation of the objects]. The above category of "complete and incomplete" involved only clarifying the number of items, but this category involves discussing the essential parts from beginning to end. 6. For Benefit or Harm

As for benefit or non-benefit, even if you arouse evil dharmas this can bring about enormous benefit in cessation-and-contemplation, deepening the quiescence (of cessation) and the luminosity (of contemplation). On the other hand, arousing good dharmas can (ironically) bring about great loss in cessation-and-contemplation. This may involve loss in quiescence and illumination, or increase in quiescence and loss in illumination, or loss in quiescence and increase in illumination, or both increase (in some sense) and loss (in another sense).

7. For a Long or Short Time

As for a long or short time, sometimes there is an object (of contemplation) that does not pass away for a long time, or there is an object that passes away immediately upon arising, and so forth.

8. Difficult or Easy

As for difficult or not difficult, sometimes evil phenomena have a difficult or easy (arising), and sometimes good phenomena have a difficult or easy (arising), or both are difficult or both easy.

9. Repeatedly or Just Once

As for repeatedly or not repeatedly, sometimes there is an object (that appears) again and again many times, or there is an object that arises once and then goes to rest and does not arise again, and so forth. In these ways (the arising of the objects of contemplation) are various and dissimilar; you should know this meaning well and not be mistakenly detached or attached (to these various forms of arising). Refine them all through (the practice of) cessation-and-contemplation, and you will not stagnate (at a lower level of achievement). 10. The Three Obstacles and the Four Demonic Forces

The Contemplation of Samantabhadra says, "People in Jambudvīpa have three heavy obstacles." [1.] The sense fields and [3.] disease are obstacles of 361 361

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(karmic) retribution. [2.] Passionate afflictions, [7.] mistaken views, and [8.] arrogance are obstacles of passionate affliction. [4.] Karma, [5.] demonic forces, [6.] dhyāna meditative concentrations, [9.] the two vehicles, and [10.] bodhisattvahood are obstacles of karmic deeds. These obstruct cessation-and-contemplation so that it is not clear and quiescent; they block the path of awakening and cause the practitioner to not penetrate and attain the five (preliminary) grades (of the disciple) and the level of the purification of the six sense faculties. Therefore, they are called "obstacles." The four demonic forces (of the aggregates, passionate afflictions, death, and supernatural demons) are as follows. [1. The sense fields of] the aggregates and sense entrances are properly the "demons of the aggregates," and (the objects of) karma, dhyāna meditation, the two vehicles, and bodhisattvahood are also called "demons of the aggregates" because they are involved in the aggregate of volition. [2. The objects of] the passionate afflictions, mistaken views, and arrogance are included in the "demons of the passionate afflictions." [3.] Disease is a cause of death, and thus is included in the "demon of death." [4.] Demonic forces (as the object of contemplation) are included in (the category of) the "supernatural demons." Māra, [the personification of demonic forces,] is also called "the plunderer." The destruction of contemplation is called "plundering life" and the destruction of cessation is called "plundering the body." Māra is also called "deceitful grinder" because he grinds down contemplation and deceitfully leads to darkness and grinds down cessation and deceitfully leads to distraction and licentiousness. Therefore, these are called "demonic forces." 3. Questions and Answers

Question: What is the meaning of "arising mutually"?

Answer: These (arisings of the objects of contemplation) all depend on causes and conditions from the two realms (of the past and the present). If in the past you planted the seeds of (cultivating) gradual contemplation, now by obtaining the rain of practice you can arouse successive arousing (of the objects of contemplation). If in the past you cultivated the seeds of sudden contemplation, you can experience the nonsuccessive arousing (of the objects of contemplation). If in the past you cultivated undetermined or variable seeds, then you will experience "mixed" arising. 362

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If in the past you cultivated numerous dharmas completely, then you will experience "complete" arising. If in the past you cultivated numerous dharmas incompletely, then you will experience "incomplete" arising. If in the past you encountered the attainment of illumination, now you will experience arising "perfectly." If in the past you only cultivated without (attaining) illumination, now your arising will be "imperfect." If the causes from the past are strong, then there will be arising even without cultivation in the present. If in the present the conditions are strong, then by proceeding to cultivation there will be arising. If both the causes in the past and the conditions in the present are good and skillful and faced toward the supreme path, then benefits will arise in the present. If there is poison mixed in with the causes and conditions of the past, then you will suffer loss.

If the causes for arising are weak, they will not last long; if the causes for arising are strong, they will last a long time.

You should judge the strength and weakness (of the causes and conditions of your contemplation) step by step from the crude and minute stages to the (highest) fourth dhyāna meditative concentration, and so forth. The ease with which good can arise is related to lightness of the impediments, and the difficulty with which good can arise depends on the heaviness of the impediments. The difficulty with which evil can arise depends on the sharpness of your faculties, and the ease with which evil can arise depends on the dullness of your faculties.

If evil desires are extinguished, they will take their leave; if good desires arise, they will make themselves known—this happens once and not repeatedly. If good desires are extinguished and you seek assistance, or if you seek relief from the emergence of evil desires, these (experiences will arise) repeatedly still more, and over and over again.

These matters should all be taught orally [directly from master to disciple], using wisdom in good measure. You should not rely on your own heart and mind as your teacher, or you will make mistaken judgements as to what is right and wrong. You should accept this humbly, and (practice cessation-and-contemplation) diligently and seriously. 363 363

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4. Sixteen Questions and Answers

[Fielded by Guanding]

Some private speculations are as follows.

[1.] Dharmas are (as numerous as) dust; why are the objects (of contemplation) set at ten? Answer: [As it says in the Flower Garland Sutra,] this is analogous to the great earth, which is one and yet is able to give birth to various sprouts. As a number, (ten) is neither too broad nor too brief, and its meaning is easily comprehended. Therefore, [Zhiyi] speaks of ten (categories). [2.] Question: How about the shared and distinct features of the ten objects of contemplation?

Answer: No one is without a physical body when they (are born and) begin to have physical experiences, and so when the sutras teach contemplation they often begin with (expounding on) the arising of sensual forms. Therefore, (1) the aggregates (and sense fields) are the first (of the objects of contemplation). With the aggregates as the basis (for the rest of the objects of contemplation, the passionate afflictions and karmic marks are) causes of aggregates, (disease is) the disease of aggregates, (demonic forces are) the lords of the aggregates, (dhyāna concentration results in) good aggregates, (mistaken views and arrogance are also) causes of aggregates, (those of the two vehicles and bodhisattvas have) distinct aggregates, and so forth. (2) Features (that are shared) with that of passionate afflictions: mistaken views and arrogance are the same as passionate afflictions; the aggregates, sense fields, and disease are the results of passionate afflictions; karma is the cause of passionate afflictions; through dhyāna meditative concentration one remains unmoved by karmic forces; karma is the functioning of passionate afflictions; demonic forces control this realm of desires and are the lords of passionate affliction; and the two vehicles and bodhisattvahood are distinct from the constraints of passionate afflictions.

(3) Features shared with (the objects of) disease: the aggregates and the sense fields are the basis of disease; passionate afflictions, mistaken views, and arrogance are the disease of passionate afflictions. The Vimalakīrti Sutra says, "Now, my disease is something that arises from delusions in the past 364

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and passionate afflictions." Karma is the same as disease. The Great Nirvana Sutra says, "The disease of King (Ajātaśatru) is now serious (due to past evil deeds)." This points to the fact that the five heinous offenses (matricide, patricide, killing an arhat, wounding the physical body of the Buddha, and causing a schism in the sangha) are diseases. Demonic forces can produce disease. (For example,) the three kinds of disasters (brought about by fire, water, and wind) are external disorders; shortness of breath and ecstasy are internal disorders (brought about by demonic forces). Dhyāna meditative concentration is sometimes accompanied by a kind of ecstasy that is a disease. Those of the two vehicles and bodhisattvas may suffer from the disease of (attachment to) emptiness, but (you should know that) the disease of (attachment to) emptiness is also empty.

(4) Features shared with (the objects of) karma: the aggregates and the sense fields are the results of karma; passionate afflictions, false views, and arrogance are the basis for karma; disease is karmic retribution; demonic forces are demonic karma; through dhyāna concentration you remain unmoved by karma; and those of the two vehicles and bodhisattvas have undefiled karma.

(5) Features shared with (the objects of) demonic forces: the aggregates and sense fields are the demons of the aggregates; passionate afflictions, mistaken views, and arrogance are the demons of passionate afflictions; disease is the demon of death; demonic forces are the supernatural demons; the rest are all encompassed by the demonic forces of the aggregate of volition. (6) Features shared with (the objects of) dhyāna concentration: dhyāna meditation itself is the object; the aggregates and the sense fields, passionate afflictions, mistaken views, arrogance, and karma are all encompassed within the ten great (mental) domains of concentration on mental activity [such as sensation, perception, volition, and so forth]; demonic forces are the results of pre-dhyāna preparations when you have not yet attained (higher levels of) contemplative insight, and these are also encompassed within [or happen during the practice of] concentration on mental activity; those of the two vehicles and the bodhisattvas are encompassed within (the realm of) pure dhyāna concentration, and are encompassed in the three types of (superior, middling, and inferior) concentrations. The superior concentration encompasses the bodhisattvas and those of the two vehicles, the two middling and 51a

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inferior concentrations encompass the other eight realms (of the objects of contemplation).

(7) Features shared with mistaken views: (the objects of) the aggregates and sense fields correspond to the mistaken views of self and of sentient beings; (the objects of) passionate afflictions encompass the five mistaken views [that the body has selfhood, extreme views, deviant views, attachment to false views, and attachment to the precepts]; (the objects of) disease correspond to the mistaken views of things with life and the life force; karma and dhyāna concentration correspond to mistaken views on things that are produced, and also the mistaken views from being attached to the precepts; demonic forces are encompassed by the false views of the production of afflictions, the experiencing of afflictions, and the arising of afflictions, and also that samsara is encompassed by extreme views; arrogance is encompassed by the mistaken view of the self; the two vehicles and the bodhisattvas of skillful means are all encompassed by twisted views. (8) Features shared with (the objects of) arrogance: the aggregates and the sense fields are encompassed by self-arrogance; passionate afflictions are encompassed by arrogant pride; disease is encompassed by incomparable arrogance; karma is encompassed by haughty arrogance, because haughtiness creates karma; demonic forces are encompassed by great arrogance; dhyāna concentration is encompassed by haughty arrogance; false views are also encompassed by great arrogance; those of the two vehicles and bodhisattvas are encompassed by overweening arrogance. (9) Features shared with those of the two vehicles: the four mindfulnesses (concerning the objects of body, sensation, mind, and phenomena) and the four truths encompass the other nine objects (of contemplation). (10) Features shared with the objects of bodhisattvahood: the other nine objects are encompassed by the Four Universal (bodhisattva) Vows. [3.] Question: these (categories) share in common the fact that they are called dharmas of these objects (of contemplation). Do those who practice also share something [such as their name], or not?

Answer: The Great Nirvana Sutra says, "Why is it that those who have not yet aroused aspiration for awakening… are also called 'bodhisattvas'?" People who (contemplate) the first nine objects are also called bodhisattvas. 366

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As for sharing the features of those of the two vehicles, there are the categories of the four types of śrāvakas: ["determined" śrāvakas, those of overweening arrogance, those who have retrogressed from the aspiration for awakening, and transformed śrāvakas]. The people (who contemplate) the bottom eight objects are encompassed by (the category of) "śrāvakas of overweening arrogance." The bodhisattvas are encompassed by (the category of) the śrāvaka of the Buddha path, [that is, the "transformed śrāvaka"]. [4.] Question: Are (the ten objects of contemplation) all transient, or not? Answer: The Treatise on the Treasured Nature of the Single Vehicle says that bodhisattvas dwell in an undefiled realm but have the perverted view that it is transient.

[5.] Question: Are they all defiled, or not?

Answer: They all share (the experience of) being defiled, but there are slight differences in the meaning of the existence (of defilements). [6.] Question: Do they share the feature of partial truth, or not? Answer: They all share the feature of being partial, but there are slight differences in their "truth."

[7.] Question: The shared features are now understood; how about the distinct features? Answer: The ten objects (of contemplation) are not the same, and therefore they have distinct meanings. Some features are both shared and distinct. The aggregates (and sense fields) are the basis for physical experience and are also the beginning for contemplating wisdom; therefore this (category) is distinct (from the other nine objects) and comes first. This one (category of) the objects (of aggregates and the sense fields) has both shared and distinct features. The later nine objects (of contemplation) get their names from the various features from which they arise; thus, they either have shared or distinct features, and they cannot have both shared and distinct features. [8.] (Question:) If so, then (the objects of) passionate afflictions are also the basis of all phenomena and are also the beginning of contemplation and the ground for curing delusions. The four elements of a diseased body are also the basis [of all phenomena] and are the beginning of contemplation and the 51b

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grounds for curing disease. What is the meaning of saying that (these other objects) cannot have both shared and distinct features?

Answer: If the body [that is, the aggregates and sense fields] is caused by passionate afflictions, then (these passionate afflictions) are those of a previous life. Passionate afflictions in this life depend on the existence of a physical body. Disease is not everlasting and is thus too weak to be a basic phenomenon. The sutras and treatises do not treat the contemplation of disease as primary, and therefore it cannot have both shared and distinct features. Having neither shared nor distinct features is beyond conceptual understanding; one aggregate is all aggregates and is neither one nor all. [9.] Question: The nine objects (of contemplation) arise one after the other, and each has a distinct name. As you arouse an understanding of the aggregates and sense fields, then should you establish distinct names (for the various phenomena)?

Answer: When you arouse an understanding of the aggregates and sense fields, you should not necessarily make distinctions, but (realize that) all are encompassed in "the aggregates and sense fields." If you are attached to this understanding, this corresponds to a mistaken view. If in accordance with this understanding you arouse passion and anger, this is encompassed in the passionate afflictions. If you solicit disease or the coming of demonic forces, you must judge distinctly in accordance with the situation. If understanding is aroused clearly without any of the features of the (other) nine objects, this is the disposition of cessation-and-contemplation. However, though there are shared and distinct features, this does not mean that they obtain both shared and distinct features [simultaneously].

[10.] Question: Can the ten objects (of contemplation) be clearly distinguished, or not? Answer: The four mindfulnesses are a distinct feature of (contemplating the objects of) the aggregates, contemplating an empty village [as mentioned in the Vimalakīrti Sutra] is a distinct feature of (contemplating the objects of the twelve) sense entrances, and (contemplating) non-selfhood is a distinctive feature of (contemplating the objects of the eighteen) sense fields. The five (meditations for) putting the mind at rest are a distinctive feature of (contemplating the objects of) the passionate afflictions. The eight mindfulnesses 368

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are a distinctive feature of (contemplating the objects of) disease. The ten good deeds are a distinctive feature of (contemplating the objects of) karma. The "five fetters" [mentioned in the Great Nirvana Sutra] are a distinctive feature of (contemplating the objects of) demonic forces. The six sublime gates (of meditation) are a distinct feature of (contemplating the objects of) dhyāna meditation. The (thirty-seven) steps on the path are a distinct feature of (contemplating the objects of) mistaken views. Transiency, suffering, and emptiness are distinct features of arrogance. The Four Noble Truths and twelvefold (causes and) conditions are distinct features of the two vehicles. The six perfections are a distinct feature of bodhisattvas. [11.] Question: If the five (ordinary) aggregates include (all) the objects (of contemplation), then are there things to be contemplated outside of and distinct from (the realm of) name and form [that is, the aggregates]? Answer: From the perspective of the wisdom of the realm of the inconceivable, the aggregates themselves are the objects of contemplation, but further distinctions should be made. Nongood (evil) and neutral aggregates are the objects (of contemplation), and the good five aggregates (of those who practice dhyāna meditation) are that which contemplates. Since that which contemplates is pure and mature, there is no (substantial) evil nor neutral (objects); there are only the good aggregates. The [fundamentally] good aggregates turn into the aggregates of skillful means, the aggregates of skillful means turn into the undefiled aggregates, the undefiled aggregates turn into the aggregates of Dharma-nature which are the aggregates that are incomparable and equivalent (to awakening). How, then, can it be said that there is nothing to be contemplated outside of and distinct from (ordinary) aggregates? This is so even in the Hinayana; how much more so for [the Mahayana practice of the contemplation of] the inconceivable (realm)? [12.] Question: If the aggregates are turned into [the fundamentally good subject of the] contemplator, then are the retributive (elements of the) aggregates also transformed? Answer: [Yes.] The Perfection of Wisdom in 25,000 Lines says: Since visible form is pure, therefore (the other four aggregates of) volitions, perceptions, impulses, and consciousness are pure…and prajñāwisdom is (also) pure. 369 369

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The Lotus Sutra says (of one who practices the Buddha Dharma), "The color of his face is clear and white…and the six senses are pure." This is the meaning, that though the aggregates are transformed, the (subject of) contemplation and the objects (of contemplation) remain as they are. [13.] Question: What is the relationship between the ten (types of the arising of the) objects (of contemplation) and the five parts (of the practice of dhyāna meditative concentration)?

Answer: The "five parts" are an analysis of (the practice of) dhyāna concentration [of retreating, dwelling, progressing, accomplishing, and guarding], and the ten types of arising are in reference to the objects (of contemplation). Let us now show where they meet. Whether (the objects of contemplation arise) successively or not successively, one (object) from its arising to its end corresponds to the part of "progressing." (For the first) along with the other nine to have already come corresponds to the part of "abiding." To consciously intend to keep (your concentration) firm corresponds to the part of "guarding." To arouse one (object of contemplation) and then lose it corresponds to "retreating." The part of "accomplishing" should (already) be known [without having to be explained]. If each and every object (of contemplation) involves performing these five parts (of dhyanic practice), they can be consciously analyzed, and it is not necessary to outline the distinctions (any further). However, the five parts (of dhyāna meditative concentration) and ten objects (of contemplation) are all characteristics of phenomena [or "dharma features"], so they mutually reflect the significance of the others. (On the other hand,) the graded levels of the Six Identities and the ten (bodhisattva) bhūmi stages are shallow or profound, and so are not of the same type [as the five parts and the ten objects of contemplation, which are interpenetrating and not graded stages].

[14.] Question: Thoughts and the nature [of reality, that is, one who contemplates and that which is contemplated,] are separate, as conditions and the nature (of reality) are also separate. If there are no conditions and no thoughts, then there is nothing to be measured. How, then, can you speak of the inclusiveness of the ten dharma realms (from hell to buddhahood)? Answer: (The ten dharma realms are) inconceivable. They are without marks yet with marks; contemplative wisdom perceives them as such. 370

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Others have expressed this by saying "Mount Sumeru absorbs a mustard seed, and a mustard seed absorbs Mount Sumeru," "a lotus emerging from the fire," and "a person being able to cross the sea." Mysterious matters are understood as "inconceivable." Now we understand (as inconceivable matters such) as "no-mind," "without thoughts," "not able to go and not able to arrive"; this is the principle of inconceivability. This principle is superior to the phenomena.

[15.] Question: Is the interinclusiveness of the ten dharma realms (from hell to buddhahood) present at the level of cause or result (of attaining awakening)? Answer: At both levels. However, the "results" are remote (for ordinary people) and difficult to manifest, though the causes are common and easy to know. (As for causes,) it is like the story of Maitrakanyaka, (a "young woman of compassion,") who aroused (an altruistic) buddha mind while in hell [and was thus liberated from suffering], or like a bodhisattva who has not yet received the prophecy (of future buddhahood) disdaining one who has received the prophecy. If they do not feel remorse, they cannot transcend (the results of) their offenses.

Let me give some examples (of the results): Both sages and ordinary people are all endowed with the five aggregates, but it cannot be said that the aggregates of the sages are like the aggregates of ordinary people. Again, the Buddha is endowed with five (types of) eyes (and their insights), but why should (the insight of) the Buddha eye be interpreted in terms of the results gained from the (physical) human eyes or divine eyes? (Also,) the Buddha is endowed with five practices, [the practice of disease, parental practices, noble practices, noble conduct, and divine practices:] (though strictly speaking) the practice of disease is that of the four evil destinies (the realms of hell, hungry spirits, beasts, and asuras); parental practices are those of the human and divine realms; noble practices are those of the realm of the two vehicles; noble conduct [that is, altruistic practices] are those of the realm of bodhisattvas; and divine practice is that of the realm of buddhas. [16.] Question: One thought includes the ten dharma realms, but does this inclusion occur deliberately and consciously, or spontaneously and naturally?

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Answer: The nature of phenomena [dharmas] is spontaneous and natural, and not produced through actions, as a minute speck of dust (naturally) includes parts from the whole universe (of the ten directions). [End of Guanding's Questions and Answers.]

1. Contemplating the

Sense Fields

1. Introduction

First, contemplating the objects of the aggregates and the sense fields refers to (the contemplation of) the five aggregates, the twelve sense entrances, and the eighteen sense realms.

The aggregates [of form, sensations, conceptions, volitions, and consciousness] are called an "overshadowing darkness" because they obscure and cover good dharmas; this terminology is based on (the role of the aggregates as) cause (for the arising of evil dharmas). Again, the aggregates are an "accumulation," the recurrent alternation of (the cycle of) birth and death; this terminology is based on (the role of the aggregates as) the results (of your actions).

The (twelve sense) "entrances" [that is, the six sense organs and their six objects] are so called because (of their role in) "stepping or passing into" (sense experience); they are also called the "gates for turning (in and out)" (of experience).

The (eighteen sense) "realms" [that is, the six sense organs, their six objects, and their six consciousnesses] are so called (because they are each) distinct realms. They are also called "the individual nature." The Treatise Interpreting the Abhidharma clarifies the relationship between these three topics.

If you are confused, then concentrate on a single aggregate of visible form and let go of the other four aggregates. If you are confused by (the great variety of objects included in) "visible form," let go of the ten sense entrances (of sense objects and sense organs) and their individual sense entrances and concentrate your thoughts on the single sense of consciousness (itself) or on the sense objects of the phenomena (that are the objects of consciousness). If you are confused about both (form and mind), let go (all) the eighteen sense realms.

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Abhidharma (Sarvāstivāda) scholastics explain that the five aggregates are simultaneous; that consciousness is the "king of the mind," and that the other four aggregates are functions of the mind. They clarify the meaning (of the five aggregates) from the perspective of "existence"; thus (they teach that) the mind and its functions are mutually supportive and arise simultaneously.

Scholars of the Treatise on the Real explain [that the process of the five aggregates goes as follows]: first consciousness makes distinctions, followed by the acceptance of sensations, the making of distinctions through conceptualization, the arising of aversive or receptive impulses or volitions, and (finally) the experience of form through the impulses. They clarify the meaning (of the five aggregates) from the perspective of "emptiness"; thus (they teach that the aggregates) arise mutually but progressively. [My view is as follows:] If (the aggregates are analyzed) from the perspective of that which gives birth and that to which birth is given, you go from the fine [that is, mind or consciousness] to the crude [that is, visible form and other sense objects]; therefore (it must be said that) consciousness comes first. If (analyzed) from (the perspective of) practice, you go from the crude to the fine, and therefore visible form comes first. In any case, you cannot separate the mind from its functions. If, for example, you discuss the "mindfulness concerning four objects" (of body, sensation, mind, and phenomena), the "mind" appears therein, but this is merely a verbal convenience. 1. Nine Levels of People in Terms of the Five Aggregates and the Centrality of the Mind Again, there are nine types of distinctions [that are made concerning the five aggregates to describe different types of people and their attainments]: [1.] Your mind and (physical) form during a single lifetime are the "five aggregates of resultant recompense."

[2.] Tranquil and impartial perceptions and sensations are "the neutral five aggregates."

[3-4.] Those who arouse false views and those who arouse passions are both "defiled five aggregates."

[5-6.] Both "the five aggregates of good" and "the five aggregates of evil" (refer to those who) mobilize their physical and verbal actions (to produce karmic results).

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[7.] Those who transform themselves and manifest (the Buddhist path) are "the skillful five aggregates."

[8.] People with the five good roots (of faith, diligence, mindfulness, concentration, and wisdom) are "the five aggregates of (skillful) means." [9.] Those who realize the fourth fruit (of the arhat) are "the undefiled five aggregates" [or, "the five aggregates with no outflows of passions"]. These various types (of five aggregates) all have their basis in the mind. The Sutra on Contemplating the Correct Dharma says that (the mind is) like a painter whose hands paint using the five colors—black, blue, red, yellow, white, and (also) the whitest white. The hand that paints is an analogy for the mind. The color black is an analogy for the dark aggregates of hell, the color blue is an analogy for hungry spirits, red is an analogy for beasts, yellow is an analogy for asuras, white is an analogy for humans, and the whitest white is an analogy for the gods. These six types of aggregates are limited to those within this world. If we refer to (the passage in) the Flower Garland Sutra, "The mind is like an artist; it draws with the five aggregates," this shows that in all realms (of experience), both within this world and transcending this world (of delusions), there is no (sense experience) that is not created through the mind. Even the mind and form [that is, "mental and material aspects"] of this world cannot be completely exhausted; how much more so for that which is transworldly! How can you comprehend this with an ordinary mind? Ordinary eyes are blurred and cannot see even that which is up close; how can it see things that are far away? Even if you live for a long time in a more auspicious time in the distant past, you cannot properly perceive even a corner of this world (of delusions), let alone disclose the limits of the realm beyond delusions. One (who tries to do so) is like a thirsty deer that chases after fire, or a rabid dog that attacks and bites the snow. What meaning is there in this? Even if it leads to some understanding and awakening, it is of the Hinayana and is not the great path (of Mahayana). Therefore, the Great Collection of Sutras says:

For people with the mistaken view of eternalism, teach the severance (of passions and attachments) through different thoughts; for people with the false view of annihilationism, teach the severance (of passions and attachments) in one thought.

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These all fall into two extremes and do not attain the Middle Path. People's faculties become increasingly dull, especially after the (historical) Buddha leaves this world; they become attached to verbal distinctions and start fighting, criticizing each other, and falling into false evil views. Therefore, Nāgārjuna attacked (all the interpretations of) the five aggregates whether as one, different, simultaneous, or consecutive. (The aggregates are) all like a flame, an illusion, an echo, a magical transformation; they cannot be obtained. Why, then, be attached to whether the mind and its functions (and the interplay with the other aggregates) are simultaneous or not? In any case, all aggregates and sense entrances—whether part of this world (of delusions) or the realm beyond delusions—all arise dependent on the mind. The Buddha once said to a monk, "One dharma encompasses all dharmas; this ('one dharma') is the mind." The Great Treatise [quoting the Expanded Āgama] says, "In the entire world there is only name and form. If you wish to contemplate reality as it is, then you should merely contemplate name and form." The mind is the basis of delusions, and this is the meaning here. If you wish to contemplate, you must sunder the roots (of delusion), like applying moxa to the right points in order to heal disease. As you abandon yards to measure feet, and abandon feet to measure inches, so you should leave behind the other four aggregates such as visible form (and sensations, perceptions, and impulses), and only contemplate the aggregate of consciousness. The aggregate of consciousness is the mind. 2. The Ten Modes of Cessation-and-Contemplation

Contemplating thoughts [or "the mind of contemplation"] involves ten modes of practice [or "Dharma gates"]:

1. Contemplating objects as inconceivable.

2. Arousing compassionate thoughts [or, "arousing the true mind of awakening"].

3. Skillful means for a peaceful mind through cessation-and-contemplation. 4. The universal deconstruction of dharmas.

5. Knowing what penetrates and what obstructs.

6. Cultivating the steps on the path.

7. Controlling and healing through auxiliary methods. 8. Knowing the stages (of attainment).

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9. Resting in patient forbearance.

10. Avoiding passionate attachments to dharmas.

If you have penetrating understanding of (1) objects as sublime (through contemplation of objects as inconceivable), then you arouse a vow (2) to have compassion for others. Next you (3) take action to realize your vow. If you skillfully perform this vow and practice, there are (4) no limits to (the evil dharmas) that can be destroyed or deconstructed. While destroying or deconstructing (evil dharmas) universally, you (5) come to minutely know what penetrates and what obstructs (contemplation and the attainment of awakening). This leads to progress on (6) (cultivating) the steps on the path and is useful as (7) auxiliary aids for opening up the path. (8) The stages along the path are already known both for yourself and others, and you are (9) internally and externally peaceful and patient regarding what is honorable and what is humiliating, and you are (10) not attached to the Middle Path nor passionately attached to any phenomena. Therefore, you can reach attainment quickly and realize the level of a bodhisattva. It is like having Viśvakarman build a victory tower; it would be neither rough nor closed, with cracks only large enough for a thin thread, soaring high and towering to the sky. This is not something that a clumsy (ordinary) artisan can plan or accomplish. Again, it is like a good artist painting the walls (of a room) with images near and true (to the original subjects), with fine and marvelous brushstrokes so that they seem alive and vibrant. How, then, could an (ordinary) designer be able to decorate or enhance it further? These ten modes of contemplation are comprehensive both vertically and horizontally, are fine and sublime, and are minutely applicable. The first (mode, that is, contemplating objects as inconceivable), involves examining the truth and falsity of objects, the middle (modes, from the second mode of arousing compassion and the mind of awakening to the eighth mode of knowing the stages), involves applying the proper and auxiliary practices (of the Buddhist path), and the final (ninth and tenth modes) involve "resting in patient recognition" and "avoiding passionate attachment." When your will is complete and the modes are applicable, everything is well organized and ready. These (modes) serve as a model for beginners and act as incentives for the practitioner to reach all-wisdom. However, this is not something that can be known by meditation masters with an awakening that is darkened (by lack 376

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of learning), or by masters who merely read or chant the texts (and do not practice meditation and have insight into the meaning). Generally speaking, (the accomplishment of this practice) is based on a tathāgata's accumulation over eons of diligent seeking (the Buddhist path), culminating in a sublime awakening at a place of enlightenment. That which Śāriputra requested three times [for the Buddha to preach the Lotus Sutra], and the content of the threefold teachings of the doctrine and parables [and stories of the Lotus Sutra], are truly contained in this (set of the ten modes of contemplation). 1. Contemplating the Sense Fields While Sitting Properly in Meditation

1. Contemplating Objects as Inconceivable

The first mode of contemplation is to contemplate all objects (of our experience) as inconceivable. It is very difficult to explain these objects (as inconceivable), so first I will clarify (the meaning of) objects as conceivable. Then it will be easy to manifest (the meaning of) objects as inconceivable. 1. Contemplating the conceivable. Conceivable dharmas (as phenomena, teachings, and so forth) are as follows. The Hinayana also teaches that all phenomena arise through the mind, that is, (in terms of the teaching of the cycle of) cause and effect in the six destinies (from hell to gods) and transmigration in the triple world (of desire, form, and formlessness). [According to this Hinayana teaching,] if you wish to depart from the ordinary (realm of deluded beings) and seek the noble (realm of the sages), you should abandon what is below and reach for what is above, that is, the wisdom of extinction (of consciousness) and the reduction of the body to ashes. This includes (the understanding of) the Four Noble Truths as "conditioned" [that is, as "arising and perishing"]; these are dharmas [that is, phenomena and teachings] that are conceivable.

The Mahayana also clarifies (the teaching that) all dharmas arise through the mind, that is, (in terms of the teaching of) the ten dharma realms (from hell to buddhahood). [According to this Mahayana teaching,] if in contemplating thoughts (you contemplate objects) as existing, (you realize that) there are good and there are evil (phenomena). There are three kinds of evil (thoughts and existences): the causes and results of the three evil destinies (of hell, hungry spirits, and beasts); and there are three kinds of good 377 377

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(existences)—the causes and results of asuras, human beings, and gods. If you contemplate these six kinds (of existences) as transient and as arising and perishing, then (you realize that) the mind that contemplates also does not remain or abide from thought to thought.

[Empty:] Both that which contemplates and that which is contemplated arise through conditions. Because they arise through conditions, they are empty (of substantial Being). Both are the causes and results of phenomena (as understood) by those of the two vehicles (of śrāvakas and pratyekabuddhas).

[Conventional:] If through contemplating this emptiness of existence you fall into the two extremes (of eternalism or annihilationism)—by drowning in emptiness or stagnating in (delusions concerning) Being—you should arouse great compassion and "reenter" conventional existence to save and transform (other) beings. Although you do not really have a physical body, you conventionally create a body; though in reality there is no (substantial) emptiness, you conventionally teach emptiness and thus guide and transform (other beings). This is (the understanding of) the causes and results of phenomena by a bodhisattva.

[Middle:] In contemplating these phenomena (in this way)—those who save and those who are saved— (you realize that) all phenomena have the true aspect of the Middle Path and are ultimately pure. What is good and what is evil? What exists and what does not? Who crosses over (to awakening) and who does not cross over? [Who is saved and who is not saved? These distinctions are not ultimately real.] All dharmas are just like this—this is (the understanding of) the causes and results of phenomena by a buddha. These ten Dharma (realms from hell to buddhahood) are adjoined and wind around from the shallow to the profound; (in any case) they all arise through the mind. (This understanding) is included in the Mahayana (interpretation of) the Four Noble Truths as "immeasurable." This still concerns objects as conceivable, and this is not what is contemplated in the current (practice of) cessation-and-contemplation [as taught here in the Mohezhiguan].

2. Contemplating the inconceivable. (The contemplation of) objects as inconceivable is as follows. As it says in the Flower Garland Sutra: 378

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The mind is like an artist that creates the various five aggregates [like a painter creates images with various colors]; in all the world there is nothing that is not created through the mind.

"The various five aggregates" refers to the five aggregates of the ten dharma realms (from hell to buddhahood) as explained above. 1. The Ten Dharma Realms

"Dharma realm" has three meanings. The number "ten" refers to that which depends [that is, their multifarious conventionality]; "dharma realms" refers to that which is depended upon [that is, their emptiness]; and since they are merged together they are called "ten dharma realms" [which correspond to the Middle]. Again, each of the ten dharma realms has its own causes and own results that are not mixed or confused with the others; therefore, they are called "ten dharma realms." Again, these ten Dharma realms are each in themselves and in essence the dharma realm (of the universe), therefore they are called "ten dharma realms," and so forth.

The "ten dharma realms" are also known as (various amalgamations of) the (five) aggregates, the (twelve) sense entrances, and the (eighteen) sense realms, but truly they are (each) not quite the same. The three evil destinies consist of defiled and evil aggregates, sense realms, and sense entrances. The three good (destinies) consist of defiled yet good aggregates, sense realms, and sense entrances. Those of the two vehicles (of śrāvakas and pratyekabuddhas) consist of undefiled aggregates, sense realms, and sense entrances. The bodhisattvas consist of both defiled and undefiled aggregates, sense realms, and sense entrances. A buddha consists of neither defiled nor undefiled aggregates, sense realms, and sense entrances. The Great Treatise says, "The supreme dharma is nirvana"; thus, this dharma is neither defiled nor undefiled. The Sutra of Immeasurable Meanings says, "The Buddha does not have any of the (five) elements (of earth and so forth) or aggregates or sense realms," but this means that (the Buddha) has none of the aggregates, sense entrances, or sense realms of the first nine destinies. Now, to say that (the Buddha) does have (aggregates and so forth) means that he has the constantly dwelling aggregates, sense realms, and sense entrances of nirvana. The Great Nirvana Sutra says, "By extinguishing transient visible form 379 379

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you attain constant visible form, and the same is the case with (the other aggregates of) sensation, conception, volition, and consciousness." For bliss and constancy to overlap is the meaning of "accumulation" (of aggregates), and to be covered with compassion is the meaning of "overshadowing" (of aggregates). Since the types of aggregates in the ten realms are not the same, they are called the "worlds of the five aggregates."

(The accumulation of various factors that are made of) the mixture of the five aggregates is customarily called "a sentient being," but sentient beings are not all the same. The mixture of the five aggregates of the three evil destinies is sentient beings full of offense and suffering. The mixture of the aggregates of human beings and gods is sentient beings who experience bliss. The mixture of undefiled aggregates is a true and noble sentient being (such as a śrāvaka or pratyekabuddha). The mixture of aggregates of compassion is a sentient being that is a bodhisattva-mahāsattva. The mixture of the aggregates of constant dwelling (of nirvana) is a sentient being of ultimate honor [that is, a buddha]. The Great Treatise says, "The supreme sentient being is a buddha." How can it be said that (the Buddha is) the same as the ordinary and inferior (being)? The Great Nirvana Sutra (also) says: From the time of kalala [the first week of a fetus in the womb] the names (for a sentient being) are different, until at the time of old age the names are different [and yet it is the "same" human being]. At the stage of a sprout the names are different, up to the time of becoming a fruit the names are different [and yet it is the "same" plant].

When examined from the perspective of a complete life (from conception to death), you can distinguish ten periods (in a single human being); how can you not see differences between sentient beings of the ten realms? Therefore, these are called the "worlds of sentient beings."

The places where the ten types (of sentient beings) dwell is commonly called "various lands" and are as follows: hell, in which beings dwell among red-hot iron; (the realm of) beasts, which dwell in the earth, water, and sky; the asuras, who dwell near the seashore and under the sea; human beings dwell on the earth; and gods dwell in heavenly palaces. The bodhisattvas of the six perfections dwell on the earth, the same as human beings. As for the bodhisattvas of the Shared Teachings, those who still have not yet 380

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extinguished their delusions dwell the same as human beings or gods, and those who have severed and extinguished their delusions dwell in "the land where skillful means remain." As for bodhisattvas of the Distinct and Perfect Teachings, those who have not yet extinguished all delusions dwell the same as human beings or gods, or in the "land where skillful means remain," and those who have severed and extinguished their delusions dwell in the "land of true recompense." Tathāgatas dwell in the "land of eternal quiescent light." As it says in the Sutra of the Benevolent Kings: Those in the three levels of erudition and the ten noble (bodhisattva) stages dwell with the fruit of their reward, and only the Buddha alone dwells in the Pure Land.

Each of these lands is not the same (as the others); therefore, they are called "various lands."

These thirty types of worlds are all created through the mind. 2. The Ten Suchlike Characteristics

Again, each and every one of the ten types of five aggregates (from the beings of hell to buddhahood) is endowed with ten characteristics: suchlike (1) appearance, (2) nature, (3) essence, (4) power, (5) activity, (6) causes, (7) conditions, (8) results, (9) recompense, and (10) the beginning and end ultimately equal. First, I will give a general interpretation, and then an interpretation according to type (of Dharma realm). 1. General interpretation of the ten suchlike characteristics. [1.] "Appearance" [or "marks," "features,"] has its point of reference externally. As the Great Treatise says, "It is called 'appearance' because it is easily known, as the difference between water and fire is known by their (different) appearance." This is like people (revealing) all their happiness (and sorrow, good and) evil through the visible form of their faces; you can know (what they are like) internally by observing their external appearance or marks. In the (distant) past the "marks" of [the third-century generals of the Three Kingdoms] Xun and Liu were manifest, and the "marks" of Cao were hidden, so that the diviner cried out in a great voice, "(The land between) the four seas will be divided into three, and the people will suffer greatly." Thus, even if there are such (portentous) marks, people who are in the dark (and do not know how to interpret them) do not know (what they mean); 381 381

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(on the other hand,) even if there are no (clear) marks, a diviner can reach a penetrating understanding. You should follow a good diviner (or reader of signs) and believe that people's external faces embody all the marks [that indicate their inner nature and true self].

The mind is also like this; it includes all marks. The marks of sentient beings (as to their future potential or buddhahood) are hidden, the marks of Maitreya (that reveal his future awakening) are manifest. The Tathāgata knows these (marks) well, and therefore can predict the near and distant (future). Those who cannot perceive (these things) well and do not believe that the mind includes all marks should follow one who can perceive accurately and truly, and believe that the mind includes all marks. [2.] Suchlike nature: nature has its point of reference internally. Generally speaking, this has three meanings:

1. "Nature" is also called "that which does not change." The Sutra on Nonactivity uses the term "unmoving nature."

2. Again, "nature" is called "individual nature." This is the meaning (of the characteristics) of specific types, which are not the same from one to the other (divisions or individuals), and each do not change. 3. Again, "nature" is "true nature," that is, (it participates in) the nature of reality, the ultimate reality that is without deficiency; this is another name for buddha-nature.

The "unmoving nature" corresponds to emptiness, the specific (individual) natures correspond to conventionality, and the "true nature" corresponds to the Middle.

Now I will clarify (only the first meaning, that of) the inner nature as unchanging (and empty). Take, for example, the nature of fire (existing as a potential) within bamboo. Although (this nature) cannot be seen, it cannot be said to be nothing, for if dried grass is kindled, all will be burned away. The mind is also like this; it includes the natures of all of the five aggregates. Although these cannot be seen, they cannot be said to be nothing. If you contemplate this with the eye of wisdom (you can realize that) all natures are included therein.

(The misconceptions of) the people of the world [concerning the idea of "unchanging"] are laughable. They evaluate (the teachings of) the Perfect sutras on the basis of a biased hearing. Because the Great Nirvana Sutra 382

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clarifies that the Buddha knows that sentient beings have buddha-nature, they conclude that this means an "ultimate permanence." Because the Lotus Sutra clarifies that the Buddha knows the suchlike nature of all phenomena, they conclude that (everything is) transient. Why should it be concluded that (the teaching of) a constant (nirvana) is of little wisdom, and (the teaching of) transiency is of much wisdom [when both perspectives should be considered]? The Lotus Sutra also says that the Buddha knows all phenomena, that all are of "one type and one nature." These words, then, should also be of "little (wisdom)"; how, then, can they (onesidedly) evaluate [the Great Nirvana Sutra as teaching merely the idea of constancy and the Lotus Sutra as teaching merely the idea of] transiency?

Again, there are teachers who assess the ten suchlike characteristics in the Lotus Sutra and say that the first five are tentative and belong to ordinary people, and that the last five are real and belong to the noble sages. If we rely on this interpretation, then ordinary people have no (relation to) the real, and will forever be unable to attain sagehood, and the noble sages have no (relation to) the tentative and thus cannot have true universal knowledge. This is truly a capricious attitude; it slanders the Buddha and ridicules ordinary people. Again, the Great Nirvana Sutra clarifies that "all sentient beings without exception have buddha-nature," and this is taken to imply "constancy." The Vimalakīrti Sutra says that "all sentient beings have the mark of awakening," and this is taken to imply "transiency." If the marks of buddha-nature and awakening are different, then you could say that one is constant and the other is transient. If they are not different [as it surely is the case] then this assessment [that one represents constancy and the other transiency] is a great error. It is like a diviner perceiving the marks and nature of a king and concluding that he will rise to the highest position; (in the same way) how can it be said that the marks of buddha-nature and awakening are not the same? [3.] Suchlike essence: that which is the central quality (of something) is called its "essence." The aggregates of these ten dharma realms have the (respective) functioning of their form and mind as their essential quality. [4.] Suchlike power: this is the enduring (potential) power to function. It is like a king's champion who has thousands of myriads of skills; when he is sick none of them are any good, but when the disease is healed, he recovers these functions. The mind is also likewise; it includes (the potential for) all 383 383

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powers, but because of the passionate afflictions one is not able to bring them into play. If contemplated as it truly is, then (you will realize that the mind) includes all powers.

[5.] Suchlike activity: that which activates and constructs is called "activity." There is nothing that is activated independently of the mind. Therefore, know that the mind includes all activity.

[6.] Suchlike causes: that which solicits results are "causes"; they are also called "karmic deeds." The karmic deeds of the ten dharma realms arise from the mind; if only there is mental activity, then all karmic deeds are included therein. Therefore, it is called "suchlike causes."

[7.] Suchlike conditions: "conditions" gets its name from "conditioned origination." Auxiliary karmic conditions all have the sense of "conditions." Ignorance, passions, and so forth are able to stimulate karmic deeds; hence mental activity becomes a condition.

[8.] Suchlike results: bringing in a harvest is called a "fruit" or "result." The "repetitive causes" come first repeatedly, and then the "repetitive results" are harvested. Therefore, these are called "suchlike results." [9.] Suchlike recompense: "retributive causes" are called "recompense." Repetitive causes and repetitive results are together called causes for recompense in the future. This recompense is requitement (which arises naturally) from such causes.

[10.] Suchlike beginning and the end ultimately equal [or "the same"]: "Appearance is the "beginning" and "recompense" is the "end." The "beginning" and "end" all arise from conditions. Because they arise from conditions, they are empty. The beginning and end are all empty; because of this emptiness they are all "equal" [or "the same"].

Again, "appearance" is only a word and "recompense" is also only a word. These are all conventional (verbal) constructions; because they are merely conventional terms they are all "equal." Again, the beginning and end mutually reflect each other. You first perceive appearances then later recompense is manifested; by later perceiving the recompense you can know the original appearances. It is like knowing wealth by perceiving (the act of) charity and knowing charity by seeing wealth. The beginning and the end exist together. This is the presentation of "equality" [or "sameness"] from the perspective of conventionality.

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Again, (the fourfold possibilities of) appearance, nonappearance, both nonappearance and appearance, and neither appearance nor nonappearance; recompense, nonrecompense, both recompense and nonrecompense, and neither recompense nor nonrecompense—each one of these are included in the limits of reality. This is the presentation of "equality" [or "sameness"] from the perspective of the Middle.

2. Interpretation of the ten suchlikes according to type of Dharma realm. Second, interpreting (the ten suchlikes) according to type involves bundling the ten dharma realms into four types.

[1.] Suffering is the "appearances" made manifest by those in the three evil destinies. Their "nature" is to accumulate certain set evil [characteristics, deeds, recompense, and so forth]. Their "essence" is the pounding and breaking of body and mind. Their power is to tread on blades and enter (boiling) cauldrons. Their "activity" is to arouse the ten evil deeds (from killing to having false views). Their "causes" are their defiled and evil karmic deeds. Their "conditions" are passions, attachments, and so forth. Their "results" are the evil repetitive results. Their "recompense" is (to be reborn in) the three evil destinies. These (three realms) are the same in that ignorance is both their beginning and end.

[2.] The (three) good (destinies are as follows.) Their appearance is the manifestation of bliss. Their nature is to accumulate certain set good [characteristics, results, and so forth]. Their essence is a mind and body that ascends (toward awakening). Their power is (their potential) to experience bliss. Their causes are good deeds. Their conditions are a passion and affection for good. Their results are good repetitive results. Their recompense is (to be reborn) as humans and gods. Their equality, from the perspective of their conventional designation, is that the beginning and end mutually exist in each other.

[3.] The two vehicles are as follows. Their appearance is the manifestation of nirvana. Their nature is that of liberation. Their essence is to be endowed with five (virtuous) qualities [of keeping the precepts, concentration, wisdom, liberation, and the knowledge-insight of liberation]. Their power is (the potential) to be free from bondage (to passionate afflictions and so forth). Their activity is the (thirty-seven) steps on the path. Their causes are the undefiled practice of (intellectual) wisdom. Their conditions are the practice 385 385

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of (experiential) practice. Their results are the four fruits (of stream-enterer, once-returner, nonreturner, and arhat). As they will have no more rebirth in the fields (of this triple world), they have no karmic recompense. And so forth [regarding all being "equal"].

[4.] That of the bodhisattvas and buddhas is as follows. Their appearance or marks are the conditions and causes (that bring about wisdom). Their nature is the complete cause (for realizing buddhahood). Their essence is the direct cause (of buddhahood). Their power is the Four Universal Vows. Their activities are the myriad practices of the six perfections. Their cause is the "adornment of wisdom." Their condition is the "adornment of virtue." Their result is perfect awakening. Their reward and recompense is great nirvana. And so forth [regarding all being "equal"].

(There is a) contrary and regular (flow of) causes and conditions. The "regular" (flow of) birth and death consists of defiled karmic actions as the causes and passions and attachments as the conditions. The "contrary" (flow of) birth and death consists of undefiled wisdom as the cause and the practice of (experiential) practice as the conditions; together these (causes and conditions) prevent rebirth (in unwelcome destinies) and destroy delusions. Even when one is in the cycle of birth and death in the realm beyond delusions, undefiled wisdom is still the cause, and (the still unsevered propensity toward) ignorance is the condition. If you go contrary to (the ordinary flow of samsaric) life and death, then the wisdom of the Middle Path is the cause and the myriad practices [of the six perfections] are the conditions. Together these prevent (the continued cycle of) birth and death that is a transformation beyond conceptual understanding. Since this is the case for causes and conditions, the contrary and regular (flow) of the other (characteristics) can be surmised and known (in the same way).

If we depend on (the Hinayana teaching of) the śrāvaka, then they only have nine (suchlike characteristics) and not ten [because they have no "recompense" in being reborn in this world to help others]. But if we depend on the Mahayana teaching of the threefold Buddha, then (even) the Buddha has a "body of recompense." If you depend on (only) the meaning of extinction through the severing of delusions (to understand this issue), then (you must conclude that) there is no later reward or retribution. The issue of nine or ten (characteristics for śrāvakas and pratyekabuddhas) should be understood 386

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in this context [and is discussed more fully in the Profound Meaning of the Lotus Sutra (Fahuaxuanyi)].

The world of sentient beings is that of conventional designation and lack of (substantial) essence that can be distinguished; (it is just that) real phenomena are taken and established conventionally. So (it includes) the appearances, nature, essence, power…and ultimate equality of sentient beings of the evil destinies, and so forth [also for sentient being of the good destinies]. So also for the appearances, nature, essence, power…and ultimate equality of undefiled sentient beings (such as śrāvakas and pratyekabuddhas), and for the appearances, nature, essence, power…and ultimate equality of the dharma realms of bodhisattvas and buddhas. This can all be understood in accordance with the examples given above.

The world of various lands also includes the ten Dharma realms, that is, the appearances, nature, essence, power, and so forth of the evil lands; of the good lands; of the undefiled lands; the appearances, nature, essence, power, and so forth of the lands of the bodhisattvas and buddhas. 3. Three thousand realms in a single thought: the contemplation of the conventional. Thus, a single thought includes the ten dharma realms. A single dharma realm includes the (other) ten dharma realms, so there are one hundred dharma realms. One realm includes thirty types of worlds, [that is, each of the ten dharma realms are included in each of the three types of worlds: the worlds of sentient beings, the worlds of the five aggregates, and various lands, as explained above,] multiplied by one hundred dharma realms. This results in the inclusion of three thousand types of worlds. These three thousand (worlds) exist in a single momentary thought. If there is no thought, that is the end of the matter. If there is even an ephemeral thought, this includes three thousand (realms). But we cannot say that the single thought has prior existence and that all phenomena exist later, nor can we say that all phenomena have prior existence and that the single thought exists later. For example, it is like a thing that changes through eight aspects (of arising, abiding, changing, and perishing); it is not that things exist prior to these aspects and are caused to change through them, nor do the aspects exist prior to things and are caused to change through them [but things and their passing through arising, abiding, and so forth occur together]. There can be no priority nor posteriority [since it occurs 54a

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simultaneously]. It is just that things are said to change by passing through these aspects, and these aspects are said to occur to things. Thoughts (and the mind) are also like this. If all phenomena arise from a single thought, this is a horizontal (relationship); if a thought in one moment encompasses all phenomena, this is a vertical (relationship). But these are neither (merely) vertical nor (merely) horizontal. It is just that thought is all phenomena, and all phenomena is thought. Therefore, this (relationship of thought and phenomena, the mind and objects) is neither (merely) vertical nor horizontal; they are neither the same nor different. This is mysterious and sublime, profound in the extreme, cannot be cognized conceptually, and cannot be verbalized. This is what is called (contemplating) "objects as inconceivable." This is the meaning here (in terms of conventionality). 4. "Objects as inconceivable" from the perspective of emptiness and in terms of the tetralemma.

Question: The arising of thoughts is necessarily dependent on certain (objective) conditions. If so, are the three thousand dharmas included in the thoughts, included in the conditions [that is, the objects], included in both (thoughts and their objects), or included separate from (thoughts and their objects)? If they are included in the thoughts (themselves), then thoughts arise (by themselves) and do not need (objective) conditions [which is obviously impossible]. If they are included in the (objective) conditions, then being included in the objects themselves, there is no involvement with mental activity [which is also impossible]. If they are included together, that means that when they are not yet together then neither side has (the three thousand dharmas), but then how can (thoughts and their objects) involve (the three thousand dharmas) when they are together? If they are included separate from (thoughts and their objects), then (the three thousand dharmas) are already separate from thoughts and their objects; but then how can they suddenly be included in thoughts [as in the teaching of the three thousand realms in a single thought]? None of the four options is obtainable. What does it mean, then, to say that the three thousand dharmas are included (in one momentary thought)?

Answer: Scholars of the Treatise on the Ten Stages (Dilun) say that all understanding and ignorance, truth and delusion, are dependent on the support of the nature of dharmas. The nature of dharmas supports truth and 388

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delusion, and truth and delusion depend on the nature of dharmas. (Scholars of) the Compendium of the Great Vehicle (Shelun) say that the nature of dharmas is not defiled by delusion, nor purified by truth. Therefore, the nature of dharmas neither supports (delusion) nor is dependent (on the truth), and that the ālaya (store-)consciousness is that which supports and that on which things are dependent, and which gathers and supports all the seeds of undying (a-laya) ignorance. If we follow the scholars of the Treatise on the Ten Stages (Dilun), we would say that all dharmas are included in the mind; if we follow the scholars of the Compendium of the Great Vehicle (Shelun), we would say that all dharmas are included in (objective) conditions. These two kinds of scholars each represent one extreme. If (following the Dilun scholars) we say that the nature of dharmas gives birth to all dharmas, then this "nature of dharmas" (is something that) is neither mind nor (objective) conditions [but this is impossible because there is nothing outside of thoughts and their objects]. If we say that all dharmas arise from the mind because (the nature of dharmas) is not thoughts, then it follows also that all dharmas arise from (objective) conditions because (the nature of dharmas) is not (objective) conditions [but this does not make any sense]. How, then, can you arbitrarily say that the nature of dharmas is the support of truth and delusion? If (following the Shelun scholars) we say that the nature of dharmas is not the support (of thoughts and their objects) but that the ālaya consciousness is, then this implies that there is an ālaya consciousness that supports (thoughts and their objects) but is outside of and separate from the nature of dharmas, that is, has no relation with the nature of dharmas. [But this is impossible.] If it is said that the nature of dharmas is not separate from the ālaya consciousness, then what is supported by the ālaya consciousness is also supported by the nature of dharmas. How, then, can you arbitrarily say that the ālaya consciousness is the support (of mind and its objects)? This is contrary to what is in the sutras. (The Perfection of Wisdom in 25,000 Lines) says, "Neither internal, nor external, nor somewhere in between, nor always existing on its own." It is also different from (the teaching of) Nāgārjuna, who says [in the Middle Treatise], "Dharmas do not arise from themselves, and they do not arise from another, nor together, nor without causes." Let us examine the issue by using an analogy. Do you have a dream because of mental functions, or have a dream by sleeping, or have a dream by 54b

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the coming together of sleep and mental functions, or have a dream by being separate from mental functions and sleeping? [None of these options are acceptable.] If you say that you have a dream because of mental functions, then you could have a dream without sleeping [but in fact you cannot]. If you say that you have a dream by sleeping, then a dead person is "sleeping" and should have a dream [but this is not the case]. If you say that you have a dream by the coming together of sleep and mental functions, then why is it that some people do not dream even when they are sleeping? Also, if having a dream is part of both sleep and mental functions, and you have a dream when the two factors come together, then in fact each factor does not include dreaming, and you cannot (dream) when they come together. If you say that you have a dream separate from mental functions and separate from sleep, then since empty space [an example of an "unconditioned" dharma] is separate from these two factors (of mental functions and sleep), it should always involve dreaming.

By examining dreams with the tetralemma we see that none (of the four possible options) are obtainable. How, then, do we see all sorts of things in a dream when we sleep? Here "mental functions" are analogous to the nature of dharmas and "sleep" [or "dreams"] is analogous to the ālaya consciousness. How can you lean to one side and say that either "the nature of dharmas" or "the ālaya consciousness" gives rise to all dharmas? You should know that the mental functions are unobtainable through the four options (of the tetralemma); by examining the three thousand dharmas (with the tetralemma we see that) they also are unobtainable. We thus see that horizontally, through the tetralemma, the arising of the three thousand dharmas is unobtainable.

Then (to examine the matter in a vertical fashion), do the three thousand dharmas arise from the extinction of one momentary thought? The extinction of a thought cannot give rise to one dharma, so how can it give rise to three thousand dharmas? Do the three thousand dharmas arise from both the extinction and non-extinction of a thought? But the nature of extinction and nonextinction are different, like water and fire; the two cannot stand together. Then how can this give rise to three thousand dharmas? Do the three thousand dharmas arise from neither the extinction nor the nonextinction of a thought? But (the option of) "neither extinction nor nonextinction" does 390

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not provide the ability nor the place [to give rise to even one dharma], so how can there be the ability or place to give rise to three thousand dharmas? Thus, we see that the three thousand dharmas are unobtainable if we seek them both in a horizontal and vertical fashion. The three thousand dharmas are also unobtainable if we seek them in a neither horizontal nor vertical fashion. This is beyond words; discursive thought is inadequate. Therefore, they are called "inconceivable objects."

The Great Nirvana Sutra says:

The arising of arising is unexplainable; the nonarising of arising is unexplainable; the arising of nonarising is unexplainable; the nonarising of nonarising is unexplainable.

This is the meaning (of what I am trying to say) here. You should know from the perspective of the supreme (truth) that even a single dharma cannot be obtained, how much less so three thousand dharmas. From the perspective of the mundane truth, one thought contains immeasurable dharmas, not to mention three thousand dharmas. As [it says in the Great Treatise] when the nun asked, "Is ignorance internal?" (the Buddha answered,) "No." "Is it external?" "No." "Is it both internal and external?" "No." "Is it neither internal nor external?" "No?" Then the Buddha said, "This is the way it is.…" (In the Middle Treatise) Nāgārjuna said, "(Dharmas) arise not from themselves, nor from others, nor together, nor without cause." The Great Nirvana Sutra says that the arising of arising is unexplainable, and so forth, to the nonarising of nonarising is unexplainable. (Arising) due to causes and conditions is also unexplainable—this refers to the causes and conditions of the four methods of instruction, (the worldly, individual, therapeutic, and supreme methods). Although the four options of the tetralemma are hidden (from comprehension) and quiescent, (the Buddha,) with compassion and sympathy, teaches about that which has no name or form by using conventional words and forms. 5. "Objects as inconceivable" from the perspective of emptiness and in terms of the four methods of instruction. If you use the worldly (method) to teach the inclusion of all dharmas in a thought, those who hear will rejoice. For example, to say [as in the Flower Garland Sutra] that "there are no separate dharmas in the triple world which are apart from those created by 54c

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the mind" is this kind of text. Or, if you teach that all dharmas arise from (objective) conditions, those who hear will rejoice. For example, sayings such as "the five (sensual) desires lead people to fall into evil destinies" [in the Sutra of Final Bequeathed Teachings] or "a good friend is a great cause and condition; that is, such a person can transform and guide you to attain the insight of a buddha" [in the Lotus Sutra] are this kind of text. Or, if you say that all dharmas arise together along with their causes (that is, thoughts) and (objective) conditions, those who hear will rejoice. For example, to say "If mercury is blended with true gold, you are able to mold images of various forms" [from the Treatise on the Nature of the Dharma Realm] is such a text. Or, if you say that all dharmas arise separate from (objective) conditions, those who hear will rejoice. For example, to say that "the arising of twelvefold causes and conditions is not created by the Buddha, nor created by gods, people, or asuras, but through its own nature" [in the Miscellaneous Āgama] is such a text. Such are the four options of the tetralemma for the "worldly method of instruction" in teaching that the three thousand dharmas arise in the mind.

What about the "individual method"? Sayings [on the role of the mind in the Great Treatise] such as "The Buddha Dharma is like the sea; only those who have faith are able to enter," [or in the Flower Garland Sutra that] "faith is the source of the way and the mother of virtue; all good dharmas arise from it," and [in the Śrīmālādevī Sutra that] "you should arouse only the thoughts of perfect awakening, and then you will be endowed with (the upholding of) all the precepts of prohibition of the home-departed one," are texts that arouse faith in those (individuals) who hear them. Or there is the teaching that all dharmas arise through conditional objects. [The Great Nirvana Sutra says:]

If you do not meet a buddha, then you will fall into a hell of suffering for immeasurable eons; by seeing a buddha you can attain faith without roots (in your own deeds), like a (foul-smelling) eraṇḍa plant giving rise to sandalwood.

This gives birth to faith for those (individuals) who hear it. Or there is the teaching that all dharmas arise through the merging (of thoughts and their conditions). [The Great Nirvana Sutra says] that "when the waters of the 392

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