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Next is to discuss "penetrating and obstructing" regarding the horizontal perspective of the Distinct Teachings. As it says in the Perfection of Wisdom in 25,000 Lines, "There are bodhisattvas who, from the time of their first aspiration, have a rapport with the all-(encompassing) wisdom (of emptiness)," that is, has a rapport with emptiness. If, at the time of your first aspiration, you do not yet have this rapport, you should use (the teachings of) the (Four Noble) Truths, (twelvefold) conditions, and (six) perfections to examine each and every thought. If these three present obstacles, you should deconstruct them and penetrate beyond them. If these three present (an opportunity for) penetration, you should nourish them to fulfillment, and thus pass beyond three hundred yojanas. Again, [the Perfection of Wisdom in 25,000 Lines] says, "There are bodhisattvas who, from the time of their first aspiration, are able to have supremacy in supranormal powers and purify a buddha land." This corresponds to the meaning of "reemerging in conventionality." If you cultivate conventionality from the time of your first aspiration, also use (the teachings of) the (Four Noble) Truths, (twelvefold) conditions, and (six) perfections to examine each and every thought, deconstruct obstacles, and nourish penetration; thus you will go beyond four hundred yojanas. Again, [the Flower Garland Sutra] says, "There are bodhisattvas who, from the time of their first aspiration, are able to sit on the seat of awakening and accomplish perfect awakening." This corresponds to the meaning of the Middle. If you cultivate the Middle from the time of your first aspiration, also use (the teachings of) the (Four Noble) Truths, 117

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the (twelvefold) conditions, and the (six) perfections to examine each and every thought, deconstruct obstacles, and nourish penetration, then you will go beyond five hundred yojanas.

If these matters are taught in this way (in terms of the Distinct Teachings), you can discuss "penetration" and "obstacles" in terms of the first aspiration, but here the three dharmas (of emptiness, conventionality, and the Middle) are each distinct. The Great Treatise uses three analogies (to illustrate these three abilities): the first is like walking on foot, the second is like riding a horse, and the third is like (flying through the air with) supranormal abilities. You should know about (the gradual and progressive types of) "penetration" and "obstruction" in the sense of the two activities of "walking" and "(riding) a horse" (as explained above). Supranormal abilities (on the other hand) are unobstructed, and so "obstacles" provide no hindrance; even a mountain-like wall is empty. What is there, then, to "penetrate"? The first contemplation (of emptiness) is analogous to walking; the next contemplation (of conventionality) is analogous to (riding) a horse; the last contemplation (of the Middle) is analogous to flying (with supranormal abilities). The three meanings are distinct and separate (in the Distinct Teachings), but this is not the (final) content of what I teach here (in the Mohezhiguan).

If we discuss the three contemplations from the vertical perspective, the first two contemplations (of emptiness and conventionality) involve penetration of their respective stages and involve obstructions for those who seek the higher (levels). The final contemplation (of the Middle) is superior to the lower (two contemplations) and in this sense involves penetration, and is separate from the Hinayana and in this sense involves "blocking" (the obstacles of the inferior teaching). If we discuss the three contemplations (of the Distinct Teachings) from the horizontal perspective, they each can be differentiated regarding penetration, but they are not mutually binding and thus involve obstruction. There is penetration or obstruction in accordance with the shallow or deep characteristics of these dharmas (of contemplation). This even involves arousing suffering, the causes of suffering, ignorance, the obscurations, and so forth within (the contemplation of) the Middle. Thus, all (the contemplations, from the perspective of the Distinct Teachings) involve obstructions and do not (ultimately) provide penetration (to the highest goal). 118

(In contrast,) if we were to examine the features of these Dharma (practices and teachings) in terms of the three contemplations in a single thought, you can deconstruct the vertical "penetration" and "obstruction" of the Middle. The three contemplations in a single thought deconstruct horizontal penetration and obstruction. The three contemplations involve emptiness, and therefore they deconstruct the penetrations and obstructions of three hundred (yojanas), like walking over a mountain-like wall. The three contemplations involve conventionality; they deconstruct the penetrations and obstructions of four hundred (yojanas), like riding on a horse. The three contemplations involve the Middle, and deconstruct the penetrations and obstructions of (five hundred yojanas, like using) supranormal abilities. Truly a single thought is simultaneously empty, conventional, and the Middle. All mountains and rivers, rocks and cliffs, and the paths of the hordes of demons, are all like empty space; you can freely and without obstruction penetrate them all with the three contemplations in a single thought. Finally, you do not have to leave the low (areas) to cross the heights, or abandon the mountains to follow the valleys; whatever obstacles you come in contact with, they can all be penetrated without obstruction. [As the Lotus Sutra says,] "They are able go beyond to five hundred yojanas and reach the place of treasures." This is called "penetrating," and "penetrating" is basically in contrast to "obstructing." However, everything that you come in contact with is empty and thus without obstruction, so if there is no "obstruction" there is no "penetration." If there is no obstruction and no penetration, and yet suffering, the causes of suffering, ignorance, obstacles and obscurations arise, you will not only lose the supranormal abilities, you will also lose (the abilities that are analogous to) riding a horse and walking, and (the contemplation) that does the destroying is also destroyed, and verbal (teachings) become that which is not (in accord with) the verbal (teachings of the Dharma). This is like the paths of insects (gnawing on wood) coincidentally carving the letters of the three contemplations. These insects do not know whether these are letters or not letters. If you realize that for each and every Dharma teaching, each and every subject (of contemplation), and each and every object (of passionate afflictions), all are simultaneously empty, conventional, and the Middle, and endowed with the (Four Noble) Truths, (twelvefold causes and) conditions, and (six) perfections, this is called being without penetration and without 119

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obstruction, and illuminated concerning both penetration and obstruction. Those who are wise know what is (in accord with) the verbal teachings and what is not (in accord with) the verbal teachings, as a good physician knows what is gained and what is lost.

This is the clarification of penetration and obstruction from the perspective of the gate of nonarising. It is the same for the other gates (of Fourfold Teachings). This is what it means for the beginner to pass beyond to five hundred yojanas. This should be clarified by reference to the Six Identities. Question: Do the categories "penetration and obstruction," "attainment and loss," and "verbal and not verbal," have the same meaning, or are they different?

Answer: They have the same meaning, but with different interpretation. There are distinctions to be made: "penetration and obstruction" refers to understanding, "attainment and loss" refers to practice, and "verbal and not verbal" refers to teachings. The Golden Light Sutra says, "Hear correctly, listen correctly, discriminate correctly, understand conditions correctly, and be fully awakened correctly." To know the "verbal and not verbal" (teachings) is to "hear correctly and listen correctly." To know "attainment and loss" is to "discriminate correctly and understand conditions correctly." To know "penetration and obstruction" is to "be fully awakened correctly." However, despite these distinctions, these (categories) are the same in what they manifest.

Question: Do the "horizontal" obstacles obstruct the "vertical" penetrations, or not? Do the "vertical" obstacles obstruct the "horizontal" penetrations, or not? Do the "horizontal" penetrations penetrate the "vertical" obstacles, or not? Do the "vertical" penetrations penetrate the "horizontal" obstacles, or not?

Answer: In one sense, yes, but in another sense, no. As for "yes," ignorance is the mistaken views and conceptual attitudes; in what sense are these not horizontal obstructions? The wisdom of the Middle heals all; so which of the horizontal obstructions are not penetrated? [And so forth.…] These are the content of the first sense, that is, the meaning of (the answer) "yes." The second interpretation (in the sense of "no") is as follows. The horizontal obstructions are obstacles that are "near," and are not able to obstruct the vertical penetrations. The power of the horizontal penetrations is weak, so they 120

are not able to penetrate the vertical obstructions. The vertical obstructions are deep and distant, and do not become horizontal obstacles. The vertical penetrations are distinct according to their contrastive object, so they do not penetrate the horizontal obstructions.

6. Cultivating the Steps on the Path

Sixth is to clarify the regulation and fulfillment of the steps on the path. There are four (categories) of the steps on the path: first, their "limited distinctions"; second, their "interweaving"; third, in terms of the levels (of attainment); and fourth, that of their "mutual arising." 1. Four Categories of the Steps on the Path

First is to clarify the "limited distinctions." It is not necessary to consummate all the steps in order to attain the path. There are three (categories of) fours [that is, the four mindfulnesses, the four proper endeavors, and the four supranormal powers]; two of fives [the five good roots and the five powers]; one of seven [components of awakening]; and a single eight [the eightfold noble path]. These are limited distinctions concerning the path. Therefore, it is said [in the Great Treatise] that "you should rely on mindfulness to attain the path." Again it is said, "These (thirty-seven steps on the path) are the seat of awakening." Again it is said, "These are (the content of) Mahayana." The (four) mindfulnesses are like this, and so are the others (of the thirty-seven) steps. These are limited distinctions concerning the steps on the path, but this (in itself) is not the regulating and stopping (of afflictions and so forth that obstruct attainment of the path).

Second is to clarify the "interweaving" (of the steps on the path). All the steps (on the path) are encompassed in one phenomenon of mindfulness [that is, in one thought]. To quote the text of the Great Treatise, "(One thought of) mindfulness already encompasses the other steps; the other steps also encompass (the thoughts of) mindfulness." This is the interweaving of the steps on the path, but this (in itself) is not the regulating and stopping (of afflictions and so forth that obstruct the path).

Third is (the steps on the path) in terms of the levels (of attainment). As (you cultivate) mindfulness, you should attain the appropriate level. The level of "heat" corresponds to "proper endeavors." The level of "summit" corresponds to "supranormal powers." The level of "patience" corresponds 121

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to the "five (good) roots." The level "supreme in the world" corresponds to the "five powers." The levels of "insight into the truths" correspond to the eightfold right (path). The levels of the path of cultivation correspond to the seven (components of) awakening. These are (the steps on the path) in terms of the levels (of attainment of the Tripiṭaka Teachings), but this (in itself) is not the regulating and stopping (of afflictions and so forth that obstruct the path).

Fourth is the mutual arising (of the steps on the path). As you cultivate mindfulness, you will be able to give rise to proper endeavors. Proper endeavors arouse the supranormal powers. The supranormal powers give rise to the five (good) roots. The five (good) roots give rise to the five powers. The five powers give rise to the seven (components of) awakening. The seven (components of) awakening lead to entering the eightfold right path. This is the good and skillful control and fulfillment (of the steps on the path). The precepts, concentration, and wisdom are equal and "right" (as in the eightfold right path). If you have pure thoughts that are constantly focused, then you will be able to perceive prajñā-wisdom. This is the "mutual arising" and the regulating and fulfillment (of the steps on the path). The reasons why you must practice these (steps on the path) is that, although above (I have explained concerning) the universal deconstruction of dharmas and knowing the penetration and obstructions (of the path), if you do not control the steps on the path to stop (the afflictions and so forth), how will you be able to quickly attain a rapport with the true Dharma? The true Dharma is called "undefiled" (by outflows of passions); the steps on the path involve defilement, but defilement can be a means for producing nondefilement. If there is no place for such means, then it is difficult to encounter the true Dharma. This is like the method for brewing spirits—if the (amount of) materials for fermentation and the (applied) heat is appropriate, the liquid changes into spirits. If the yeast loses the heat, then the flavor (of the spirits) will not be realized. The Great Treatise says, "The 'thirty-seven steps' is a way of practicing the path; there are three gates for (entering) the city of nirvana." The three gates are a near (and direct) cause (for realizing buddhahood); the steps on the path are a distant cause (which requires a long gradual practice). In this sense the (thirty-seven) steps on the path are necessary for controlling and stopping (the afflictions and so forth). 122

Question: The (thirty-seven) steps on the path are (Hinayana) teachings for those of the two vehicles. Why are they presented as part of the bodhisattva path? Answer: The Great Treatise denounces this sort of question, saying: Whose words are these? Neither the Tripiṭaka nor the Mahayana makes such a statement. How can it be said that these (steps on the path) are only the Hinayana Dharma teachings?

The Vimalakīrti Sutra says:

The steps on the path are good friends; through these you attain correct awakening.… These (thirty-seven) steps on the path are the seat of awakening.

Again, this is Mahayana [and not just Hinayana]. The Great Nirvana Sutra says, "If you are able to cultivate the eightfold right path, you can perceive buddha-nature.… This is called the attainment of ghee." The Great Collection of Sutras says, "The thirty-seven steps (on the path) are the treasure torch dhāraṇī of the bodhisattvas." In this way all of these sutras clearly show that the (thirty-seven) steps on the path (are part of Mahayana teachings); why do they say that it is Hinayana alone? The Great Nirvana Sutra says, "The thirty-seven steps (on the path) are a cause of nirvana, but not a cause of great nirvana. Dharmas that assist in attaining awakening over immeasurable, incalculable eons are the causes for great nirvana," but there are no steps on the path distinct from the (thirtyseven) steps on the path, as there is no fifth "truth" outside of the Four (Noble) Truths. One type of suffering and the causes of suffering are like the (small amount of) soil on your fingernail. If we distinguish (all) the suffering and causes of suffering there are immeasurable aspects, which are (as immeasurable) as the soil in all the ten directions. The direct clarification of a single one of "thirty-seven steps (on the path)" is a cause for nirvana, but to have immeasurable (repetitions of the) thirty-seven auxiliary steps on the path is called a cause for great nirvana. Why is it called "immeasurable"? Because there are (numerous variations such as) the four types of the Four Noble Truths, that is, the sixteen gates (or meditations on the Four Noble Truths). Again, "the steps on the path that still include outflows of passions consists 123

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of twenty-two in the realm of desires, thirty-six for the stage of pre-dhyāna preparations, and (all) thirty-seven for the first dhyāna stage." All of these (types of) defiled (practices on the) steps on the path are like milk. The steps on the path of the Tripiṭaka Teachings are like cream, the steps on the path of the Shared Teachings are like curds, the steps on the path of the Distinct Teachings are like butter, and the steps on the path of the Perfect Teaching are like ghee. This comparison matches the meaning of the text (regarding the analogy of the five flavors) in the Great Nirvana Sutra; there are no "steps on the path" outside of and distinct from these (thirty-seven) auxiliary methods. Some say that the thirty-seven steps are "auxiliary practices of the path" and others say that they are the path proper. The Great Treatise says that this is the bodhisattva path. This text favors (the interpretation that the thirtyseven steps are the path) proper. The Vimalakīrti Sutra says "The steps on the path are good friends; through these you attain correct awakening." This text favors (the interpretation that the steps are) auxiliary. Again, if we say that the thirty-seven steps are still defiled (by the outflow of passions), then how can we say that the seven components of awakening correspond to the path of cultivation? The Lotus Sutra says, "The undefiled faculties [or "roots"] and powers are the treasures of the path of awakening." Why should the eightfold path come before the seven components of awakening? Three points should be distinguished here (regarding being defiled or undefiled). The first is that the thirty-seven steps are all "defiled." The second is that all are "undefiled." The third is that they are (both) "defiled" and "undefiled."

As the Great Treatise says, if you cultivate the eightfold right path, you will attain the first (level of) good yet defiled (body of) five aggregates. The "good yet defiled (body of) five aggregates" refers to (the stage of) "heat." So before attaining the stage of "heat," you must cultivate the eightfold right path. How should it be cultivated? First, you receive the Dharma teachings from a teacher and fix your thoughts in concentrated remembrance; this is called "mindfulness." If you seek this Dharma diligently, this practice is called "proper endeavor." If you cultivate this in a single thought [or, "singlemindedly"], this is called "supranormal powers." Then the five good faculties arise; this is called the "roots." The roots grow and increase; this is called "power." One is able to function by discriminating among (the steps 124

of) the path, this is called the seven (components of) awakening. Practicing the path peacefully and calmly is called the eightfold right path. If you are able to cultivate (the path) in this way, you will attain the "good yet defiled (body of) five aggregates." You should know that this is the (thirty-seven) steps of the path (in the sense that) all are defiled (by outflows of passion). For all (of the steps on the path) to be undefiled is as follows: that is, all the practices of the steps on the path that involve insight into the truth and (intellectual, conceptual) pondering are "undefiled." This is the intent of the text of the Lotus Sutra (in general). In the past it was said that you cultivate the eightfold right path and seven components of awakening in the midst of defilement, but there is no textual evidence for this (interpretation). The Abhidharmavibhāṣā-śāstra says, "If (the practice of) the eightfold right path comes after that of the seven components of awakening, this involves attaining with defilement and attaining without defilement." Why is this so? Because you realize insight into the truth by relying on the eightfold right path and this involves no outflows of passions. [The śāstra also says,] "If the eightfold right path is present before the seven (components of) awakening, you face solely toward nondefilement." This should be understood in this way. Quoting the text of the Abhidharmavibhāṣā-śāstra affirms two meanings—that of both defiled and nondefiled [with and without outflows of passions]—which place them in opposition.

2. The Thirty-Seven Steps on the Path as "Spontaneous"

I will not give a detailed explanation here concerning each of the thirtyseven steps of the various types of (meditations on) the truth of the path (as arising, nonarising, and immeasurable). I will clarify only the thirty-seven steps of the truth of the path as spontaneous, to consummate the meaning of threefold contemplation in a single thought.

1. The Four Mindfulnesses

The Perfection of Wisdom in 25,000 Lines says:

If you wish to use all types (of practice) to cultivate the four mindfulnesses, (you should know that) a mindful thought is the Dharma realm and encompasses all phenomena (or Dharma teachings); all phenomena are situated in a mindful thought and do not go beyond this situation. 125

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The Flower Garland Sutra says, "This is analogous to the great earth, which is one and yet is able to give rise to various sprouts." The earth is the seed(bed) of all sprouts. The Lotus Sutra says, "All types of appearances, essences, natures (and so forth) are all one type of appearance, essence, and nature." What is this "one type" [or lit., "one seed"]? It is the appearance, essence, nature, (and so forth) of the seed of buddhahood. It has always been said that the Lotus Sutra does not clarify buddha-nature. But the sutra does clarify (the idea of) "one type" [or "one seed"; such as the teaching of the One Vehicle]. What is meant by this "one type"? (The parable of) the various types of grasses and trees in the forest is an analogy for the seven preparatory stages, and the one great earth is (analogous to the one) true reality, and this is called the "buddha seed." [This is the meaning of "one type," that is, "buddha-nature."]

The arising of a single thought in the mind is beyond conceptual understanding. All types (of thoughts and experiences), the aggregates and senses of the ten dharma realms, do not mutually obstruct each other. If you contemplate Dharma-nature [or, the nature of phenomena], (you realize that) they arise through causes and conditions, and one type is (indivisible from) all types, and one visible form is (indivisible from) all visible forms. If Dharma-nature is empty, then all visible forms are (indivisible from) one visible form, that is, the emptiness of one is the emptiness of all. If Dharma-nature [or the nature of phenomena] is conventionally existent, then one visible form is (indivisible from) all visible forms, and one conventional existent is all conventional existences. If Dharma-nature is the Middle, then it is neither one nor all, yet both one and all are illuminated. Again, (the Middle) can be said to be neither empty nor conventional, yet both emptiness and conventionality are illuminated. That is, "all" is neither empty nor conventional, yet both emptiness and conventionality are illuminated. The visible forms of the nine dharma realms are also, in this way, simultaneously empty, conventional, and the Middle. This is called "mindfulness of the body" (or of "visible forms"). If you contemplate the sensations in terms of Dharma-nature [the nature of phenomena], (you realize that since) Dharma-nature arises though causes and conditions, one type is (indivisible from) all types, and one sensation is (indivisible from) all sensations. The Dharma-nature of sensations is empty, and therefore all sensations are one sensation, and the emptiness of one is the 126

emptiness of all. The Dharma-nature of sensations consists of conventional designation, therefore one sensation is all sensations, and the conventionality of one is the conventionality of all. The Dharma-nature of sensations consists of the Middle, there is not one sensation and there is not all sensations; it is neither empty nor conventional, and so both emptiness and conventionality are illuminated. All are neither empty nor conventional, and so both emptiness and conventionality are illuminated. The sensations of the nine dharma realms are also, in this way, simultaneously empty, conventional, and the Middle. This is called the "mindfulness of sensations."

If you contemplate the Dharma-nature [the nature of phenomena] of thoughts, (you realize that) since phenomena arise through causes and conditions, one type is (indivisible from) all types; one thought is (indivisible from) all thoughts. Dharma-nature is empty, therefore all thoughts are (indivisible from) one thought, and the emptiness of one is the emptiness of all. Dharma-nature involves conventionality, and therefore one thought is (indivisible from) all thoughts, and the conventionality of one is the conventionality of all. Dharma-nature is the Middle, therefore it is neither one nor all; it is neither emptiness nor conventionality, and so both emptiness and conventionality are illuminated. The thoughts of the nine dharma realms are also like this. This is called the "mindfulness of thoughts." If you contemplate the Dharma-nature [the nature of phenomena] of the two aggregates of conceptions and volitions, (you realize that) since dharmas arise through causes and conditions, one type is (indivisible from) all types; one volition is (indivisible from) immeasurable volitions. Dharma-nature is empty, therefore all volitions are (indivisible from) one volition, and the emptiness of one is the emptiness of all. Dharma-nature involves conventionality, and therefore one volition is (indivisible from) all volitions, and the conventionality of one is the conventionality of all. Dharma-nature is the Middle, therefore it is neither one nor all, it is neither emptiness nor conventionality, and so both emptiness and conventionality are illuminated. All are neither empty nor conventional, and so both emptiness and conventionality are illuminated. The (conceptions and) volitions of the nine dharma realms are also like this—simultaneously empty, conventional, and the Middle. This is called the "mindfulness of (dharma) phenomena."

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In this way, the powers and functions of mindfulness are wide and extensive. Their meaning is concurrent with both Hinayana and Mahayana; together they involve destroying eight perverted views (concerning constancy, bliss, selfhood, and purity), both (together) manifesting (four of) flourishing and (four of) decaying, and both (manifesting four of) "not flourishing" and (four of) "not decaying." It is in the midst of this that one enters final nirvana; this is called "the seat of awakening," this is also called "Mahayana," and this is also called the "Dharma realm." What are the features of this concurrent (with both Hinayana and Mahayana) and extensive meaning [of Dharma-nature, the true nature of phenomena]? The visible form of Dharma-nature is truly not pure, but ordinary (ignorant) people misconceptualize it as pure; this is called a "perversion." (On the other hand,) truly it is not impure, but those of the two vehicles misconceptualize it as impure; this (also) is called a "perversion." Now (you should) contemplate the aggregate of visible form as empty. Everything is empty. Within emptiness there is no purity; how can there be any defiled attachment? Realizing this is called "destroying the perverted views of ordinary people who conceptualize purity," and "fulfilling the mindfulness of 'decaying.'" (Then you should contemplate) the aggregate of visible form as conventional. Everything is conventionally existent. The discrimination of names and appearances can never be exhausted. The wisdom of conventionality is constantly pure, and does not involve defilement by the dustlike delusions of noncognizance. Why, then, would you become entangled in emptiness and be attached to (a Hinayana nirvana that is merely) an extinction to ashes, or say that visible forms are not pure? Realizing this is called "destroying the perverted views of impurity of those of the two vehicles" and "fulfilling the mindfulness of 'flourishing.'" This is called "destroying together the eight perverted views" and "establishing both decaying and flourishing."

[Next,] contemplate visible form (in terms of the Middle) in its fundamental reality, as neither empty nor conventional, and that therefore all is neither empty nor conventional. Since it is not empty, there are no perversions of impurity, and since it is not conventional, there are no perversions of purity. Since there are no perversions of purity, there is no flourishing of the (śāla) tree, and since there are no perversions of impurity, there is no 128

decaying of the (śāla) tree. Since there is no flourishing nor decay, there are no two extremes. There is no extreme and no middle; this is called being "in the midst." The Buddha encountered this principle; therefore this is called nirvana. Again, this is neither pure nor impure. The eight perversions do not arise; this is called nirvana. This nirvana is called the "secret treasury." Having placed his children in the secret treasury, the Buddha himself dwells therein; therefore it is said that he "enters" (nirvana). The sensations of the Dharma-nature, [the nature of phenomena,] are fundamentally not blissful, but ordinary people misconceptualize them as blissful; this is called a perversion. Truly they are not suffering, but those of the two vehicles misconceptualize them as suffering. Now (you should) contemplate the aggregate of sensations as empty, that all (sensations) are empty. In emptiness there is no bliss; how can it give rise to defilement? Thus, ordinary people can destroy their perverted views; this is the fulfillment of the mindfulness of "decay." (Next, contemplate) the aggregate of sensations as conventional, that all (sensations) are conventional. But there is nothing (substantial) to sense and experience, even though all sensations are experienced. This is called "hearing of discriminations" but not arousing a weary cynical fear. Why should you abandon this and become mired in emptiness and a severance (type of nirvana) that is (merely a reduction of the body to) ashes? Realizing this is the destruction of perverted views by those of the two vehicles, and the fulfillment of the mindfulness of "flourishing." These together are called "the destruction of two (types of) perverted views" and "establishing both decaying and flourishing." (Next,) contemplate sensations (in terms of the Middle) in its fundamental reality, as neither (merely) empty nor conventional. Since they are not (merely) empty, they do not "decay"; since they are not (merely) conventional, they do not "flourish." Thus, the extremes of perverted views do not arise; this is called "nirvana." Thus, the principle of the Middle is manifested; this is called the "secret treasury." All (the details are) as explained above.

The thoughts or mind of Dharma-nature [the nature of phenomena] are fundamentally not constant, but ordinary people misconceptualize them (as constant); this is called the perverted view of "eternalism." Dharma-nature is truly not transient, but those of the two vehicles misconceptualize it as transient. [This is the perverted view of "annihilationism."] Now (you should) 89a

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contemplate the aggregate of consciousness as empty, that all (consciousness) is empty. Within emptiness there is no constancy; how can you say that there is continuity in the mind from thought to thought? Realizing this is called "destroying the ordinary person's perverted view of eternalism," and "fulfilling the mindfulness of decaying." (Next, contemplate) thoughts as conventional designations, that all (thoughts) are conventional. If mind (or thoughts) are (merely) transient, then how can you attain discrimination [as to which are good and important] among the features of immeasurable thoughts? Realizing this is called "destroying the perverted view of transience of those of the two vehicles" and "fulfilling the mindfulness of flourishing." Again, thoughts are neither (merely) empty nor conventional. Since they are not (merely) empty, they are not transient. Since they are not (merely) conventional, they are not constant. They do not (merely) flourish nor decay; thus the extreme perverted views do not arise. This is called entering nirvana. The principle of the Middle Path is manifested; this is called the "secret treasury." Having placed his children (in the secret treasury, the Buddha) himself enters therein, and so forth (as explained above). The phenomena of Dharma-nature are fundamentally without selfhood, but ordinary people misconceptualize them as having (substantial) selfhood. [This is a perverted view.] Fundamentally it is not that they have no selfhood (of individuality), but those of the two vehicles misconceptualize this as the lack of selfhood or individuality. [This also is a mistaken view.] Now (you should) contemplate Dharma-nature as empty, that all (phenomena) are empty. Within emptiness there is no selfhood; realizing this is called "destroying the perverted views of ordinary people" and "fulfilling the mindfulness of decay." (Next, contemplate) Dharma-nature as conventional, that all [phenomena] are conventional constructions. (Those who realize this) have a mastery (over their actions in the conventional world) without becoming entangled in it, including the meaning of "selfhood." Realizing this is called "destroying the perverted views of those of the two vehicles" and "fulfilling the mindfulness of flourishing" (in the conventional world). (Next,) contemplate dharmas in their fundamental reality (as the Middle Path), that is, as neither (merely) empty nor conventional. Since they are not (merely) empty, it is not that they have no selfhood (or individuality); since they are not (merely) conventional, it is not that they have (substantial) 130

selfhood. Thus, the extreme perverted views do not arise, and this is called "entering nirvana" Thus, this principle of the Middle is manifested; this is called the "secret treasury."

In this way the perverted views are subdued by the medicines of the Dharma (teachings and practices), which number four (as outlined above). The wisdom for contemplating Dharma-nature is called a "mindful thought." There is one truth, that is, a threefold truth; this is called the "object" (of wisdom). All is empty; of all the perversions of flourishing and decaying, there is none that is not empty and quiescent. All is conventional: it is not that the two extremes (of the trunks) of the (śāla) tree (that flourish and decay in turn) do not ensue [and play their provisional part]. All is the Middle: it is not that Dharma-nature is nothing. It is just that a single thought of the mind is vast and extensive in this way. If you are able to profoundly contemplate the objects of these thoughts, realizing this is the seat of awakening, it is the Mahayana, and it is both (aspects of flourishing and decaying) of the (śāla) tree and the realization of nirvana. Both the beginning and the end are included herein, and it is not necessary to further cultivate any other method. 2. The Four Proper Endeavors

If you do not realize (the path through cultivating the four mindfulnesses), you should further exercise the other steps (on the path). If you diligently contemplate mindfulness, this is called "proper endeavor." When mistaken views and conceptual attitudes originally arise, this is called "evil" that has already arisen. Contemplate these (evil afflictions) as empty, and strive diligently so that those that have already arisen do not arise again. The minute dustlike (delusions) and ignorance are called "evil" that has not yet arisen. Contemplate conventionality and the Middle, and strive diligently so that these (evils) that have not yet arisen do not arise. Do your best to practice the four samādhis, so that these two types of evil are obstructed. The "allwisdom (of emptiness)" refers to good that has already arisen. This "good" arises easily, so it can be said that the path to nirvana is easily attained. "The wisdom of the path" and "universal wisdom" refer to good that has not yet arisen. This discriminatory wisdom is difficult to arouse. You must strive diligently so that this wisdom of emptiness will increase and grow. The wisdom of the Middle has not yet arisen, so you must (strive diligently) for it to develop and be aroused. There is no gap between these three wisdoms, 131

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so these (later) two wisdoms will arise [spontaneously from the first wisdom of emptiness]. These are the four proper endeavors, through which you are also able to attain the path of awakening. Therefore, it is said that because you singlemindedly strive diligently, you can attain correct awakening, and the other steps are not necessary.

3. The Four Supranormal Powers

If you do not realize (the path through the practice of proper endeavors), you should not exert yourself (for a while). If the mind is excessively (diligent), it can become distracted and restless, and you need to realize a good quiescence. Inquire into and contemplate the nature of mind (and thoughts); this is called "superior concentration." Within this superior concentration, cultivate the (four) supranormal powers, that is, (the powers endowed with the forces of concentration and exertion of) the will, diligent effort, the mind, and discursive reasoning. [First,] "will" [or "desire"] refers to exclusively (and singlemindedly) facing this (Buddha) Dharma, and is also called "being adorned" with this (Buddha) Dharma. From within concentration, contemplate wisdom in the way a flame in a closed room fully illuminates things. Through this "full illumination" you can fulfill the severance (of all afflictions and so forth) and cultivate supranormal powers. [Second,] "diligence" refers to fulfilling this Dharma. Dharma-nature is immobile, and yet you strive diligently in quiescence. You can thus, without gaps and without confusion, fulfill the severance (of all afflictions and so forth) and cultivate supranormal powers. [Third,] "mind" refers to (singlemindedness, or) proper abiding (in focused concentration). You should thoroughly contemplate this (Buddha) Dharma. If the objects of a single thought are kept (through concentration) in a single place, there is nothing that cannot be accomplished. Thus, you can fulfill the severance (of all afflictions and so forth) and cultivate supranormal powers. [Fourth,] "discursive reasoning" refers to the good ability to discriminate between this (Buddha) Dharma and (skillful) means. If you discursively reason in this way, you will not be restless and distracted. Because of this concentrated discursive reasoning, you can fulfill the severance (of all afflictions and so forth) and cultivate supranormal powers. In this way, by cultivating a concentrated mind, you can realize (awakening) and the other steps are not necessary. 132

4. The Five Good Roots

If you cannot realize (the path through cultivating supranormal powers), you should cultivate the five (good) roots (that is, faith, diligence, mindfulness, concentration, and wisdom). [First,] have faith that the principle of the threefold truth is the mother of the buddhas of the past, present, and future, and that it is able to give rise to all the ten powers, (four) fearlessnesses, (three) liberations, and (three kinds of) samādhis. To cultivate only (the four types of) mindfulness and not seek the other steps, [believing that this is sufficient to attain buddhahood,] is called the "root of faith." [Second,] "diligence" refers to (believing that) all Dharma teachings are encompassed in this faith. Because you believe in all these Dharma teachings, therefore you redouble your diligence. [This is called the "root of diligence."] [Third,] "mindfulness" refers to being mindful of both the path proper and the auxiliary parts of the path, and not being led astray by, or allow to enter, any mistaken views or delusions. Again, it refers to the diligent practice of this (Buddha) Dharma. Since this Dharma is not forgotten (even for a moment), this is called the "root of mindfulness." [Fourth,] "concentration" refers to single-minded and quiescent concentration, which is nonetheless practiced diligently. Again, this Dharma is encompassed in (one) thought [or, "in mindfulness"]. This Dharma is not forgotten, nor are you agitated (even for a moment); therefore this is called the "root of concentration." [Fifth,] "wisdom" refers to the wisdom of mindfulness, which is encompassed by the Dharma (practice) of concentration. Your inner nature is spontaneously illuminated; it does not follow from someone else's knowledge. This is called the "root of wisdom." Merely by cultivating these five (good) roots, you can realize the path and fulfill the Mahayana.

5. The Five Powers

If you are not able to realize (the path through cultivating the five good roots), you should diligently cultivate the five powers (that is, of faith, diligence, mindfulness, concentration, and wisdom). When the (five good) roots increase and grow, this hinders the passionate afflictions, and this is called "power." [First, the power of] faith destroys all doubt, and makes you immovable [or "unflappable."] [Second, the power of] diligence removes lethargy, so that you can fulfill all that you originally vowed to attain. [Third, the power of] mindfulness destroys (mistaken) conceptualizations, so that 133

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the destructiveness of passionate afflictions does not occur. [Fourth, the power of] concentration destroys distracted confusion, and takes you far from troubled disturbances. No matter what is said, the first dhyāna stage is not obstructed; even if you abide in conceptual examination and reflection, the second dhyāna stage is not obstructed; even if you arouse joyful thoughts, the third dhyāna stage is not obstructed; even if you teach and save sentient beings, the fourth dhyāna stage is not obstructed. Even if (the attainment of) the four dhyāna stages is hindered, this does not mean that all concentration is hindered, nor that you should abandon (the practice of) concentration, nor that you should not pursue (the practice of) concentration. This is called the "power of concentration." [Fifth, the power of] wisdom destroys harmful attachments, so that both all attachments and all wisdom are illuminated together. This is called the "power of wisdom." In this way the five powers are called "Mahayana."

6. The Seven Components of Awakening

If you are not able to realize (the path through the cultivation of the five powers), you should use the seven components of awakening to regulate (all things) with equanimity. When your thoughts are "hovering," you should use the component of "removing" to remove the dustlike (afflictions) of body and speech, use the component of equanimity (or "abandonment") to abandon (attachment to) the wisdom of contemplation, and use the component of concentrated thoughts to enter dhyāna meditation. When your thoughts are depressed, (use the components of) diligence, discernment, and joy to arouse (your thoughts). (The component of) mindfulness is a common condition for both situations. Cultivate these seven components of awakening, and you will realize the path. The Great Treatise says: If you are to be free from the five impediments, you should singularly cultivate the seven (components of) awakening, and there will be none who cannot realize (the path).

7. The Eightfold Right Path

If you cannot realize [the path through cultivating the seven components of awakening], you should cultivate the eightfold right path. By means of the transworldly and most supreme "right views," contemplate the principle of the threefold truth. Arouse this contemplation by means of "right 134

discrimination." To teach the marks of phenomena [or the Dharma] as they are and thus benefit both oneself and others is "right speech." [The Great Nirvana Sutra says:]

If you do black (evil) deeds, you will obtain black (evil) retribution. White (good) deeds result in white (good) recompense. Mixed (good and evil) deeds result in mixed retributions. Neither white nor black (neutral) deeds result in retribution that is (neutral, that is,) neither white nor black. This is the interpretation given in terms of Hinayana. Here, [since we are interpreting it in terms of the Mahayana Perfect Teaching,] "black deeds" refers to being mired in emptiness, and emerging in conventionality is "white deeds." Both of these together are (the content of) "mixed deeds," and the Middle Path is "neither white nor black deeds." All of these are called a "wrong" [or at least "not perfect"] way of life; but if your karmic deeds are all exhausted, this is called "right deeds." If you practice according to this (understanding), this is called "right deeds." "Right deeds" means that you are not entangled in either of the two extremes. If you see others gaining benefits and do not become mentally agitated and "heated" (with envy), and if you yourself gain benefits but know and stop with what is sufficient, this is "right livelihood." If you well realize the right truth, this is called "right diligence." If your thoughts are immovable, and you are straightforward in not forgetting [your original aspirations and vows], this is called "right mindfulness. To abide in the right with certainty is "right concentration." With this eightfold right path as the cause, you will realize the principle (of reality, that is, the threefold truth). The Great Nirvana Sutra says, "If you are able to cultivate the eightfold right path, you will attain ghee." In this way the (thirty-seven) steps on the path do not correspond to the levels (of attainment); it is just that the contemplation of the principle of Dharma-nature as a beginner already includes the attainment (of all the levels). The Great Treatise says:

To strive diligently within the four mindfulnesses is called the "four endeavors." Four types of concentrating the mind [or, concentrated thoughts] are called the "four supranormal powers." The arising of the five good roots is called the "(five good) roots." For these roots to increase and grow is called the "(five) powers." To discriminate the path 135

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of the four mindfulnesses is to use that called the "(seven components of) awakening." To rest peacefully in the path of the four mindfulnesses is called the "eightfold right path."

Thus, we know that when beginners practice the path, they utilize the thirty-seven steps to regulate and nourish cessation-and-contemplation and the four samādhis and thus enter the bodhisattva levels. In this sense these (thirty-seven) steps on the path are "near causes" for (attaining) great nirvana, and other steps on the path should be called "distant causes." 8. Analogies

Now I will use some analogies to manifest the meaning (of the thirtyseven steps on the path). 1. The analogy of a plant. If you plant seeds in the ground, first some sprouts will emerge, then it will put down roots (into the ground), and branches and leaves will spread out above; its flowers will stretch out and flourish, and as a result bear fruit. Dharma-nature and the Dharma realm are like the great earth. Mindfulness and contemplation are like planting seeds. The four proper endeavors are like the putting forth of sprouts. The five (good) roots are like putting down roots. The five powers are like the increase and growth of the stems and leaves. The seven (components of) awakening are like the blossoming of the flowers. The eightfold right (path) is like bearing fruit. "Bearing fruit" is like realizing the level of the copper cakravartin (immediately before full buddhahood), and illuminating the forbearance from (realizing) the nonarising (of phenomena); again, this is called "reaching the place of treasures," and is also called "entering the secret treasury," and is also called "attaining ghee," and is also called "perceiving buddha-nature," and is also called "the Dharma body manifesting the eight phases in the (historical) life of a buddha." This is the meaning of [the saying in the Vimalakīrti Sutra that] "the steps on the path are good friends, and it is through these that you attain correct awakening."

2. The analogy of the bodhi tree. If we interpret this crossing of the path in terms of (the analogy of) the bodhi tree (and its leaves, flowers, and fruit), this is clarified in the Perfection of Wisdom in 25,000 Lines: To be free from the three evil destinies is called "the benefit of leaves." To attain the body of a human or divine being is called "the benefit of 136

flowers." To attain the fruits of the four paths (from stream-enterer to arhat) is called "the benefit of fruit."

This is an interpretation that is one-sided from the perspective of emptiness. To avoid the stages of the two vehicles is the "benefit of leaves"; to attain the body of transformation is the "benefit of flowers"; to be endowed with the wisdom of the path is the "benefit of fruit"—this is an interpretation that is one-sided from the perspective of conventionality. To avoid being shackled by the two extremes is the "benefit of leaves"; to experience the body of Dharma-nature is the "benefit of flowers"; to illumine and realize buddha-nature is the "benefit of fruit"—this is an interpretation that is onesided from the perspective of the Middle. If we were to take these three contemplations together, "simultaneously empty" refers to the "benefit of leaves," "simultaneously conventional" refers to the "benefit of flowers," and "simultaneously Middle" refers to the "benefit of fruit." 3. The analogy of the city with three gates. Next, to practice the thirtyseven steps on the path is (analogous to) arriving at a city undefiled (by outflows of passions). This city has three gates. If you enter by these gates, you attain an arousing of (insight into) the true [that is, a realization of emptiness]; these are the (three) gates of emptiness, formlessness, and actionlessness. These are also called the "gates of the three liberations," and are also called the "three kinds of samādhi." If you enter concentration through "right views" and "right discrimination," nondefilement is aroused from this concentration. At that time the wisdom of right views is called the "great minister" and right concentration is the "great king" [of the city with three gates]. From this we can derive the names of the three kinds of samādhi. "If there is no wisdom, there is no dhyāna meditation"; this is the meaning here. If right views arise through right concentration, and nondefilement is aroused through right views, then this right concentration is (like) the "great minister" and wisdom is like the "great king." From this we can derive the names of the three kinds of liberation. "If there is no dhyāna meditation, there is no wisdom"; this is the meaning here. Or, samādhi is the path of overcoming, and liberation is the path of severance and the path of attestation. Or, concentration [samādhi] and wisdom should be merged, so samādhi is (indivisible from) liberation, and liberation is (indivisible from) samādhi. 137

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1. Tripiṭaka Teachings

(These three gates) for the Tripiṭaka Teachings are as follows. The "gate of emptiness" consists of the two lower aspects (of the sixteen meditations on the Four Noble Truths) of "emptiness" and "without selfhood." The "gate of formlessness" consists of the four lower meditations on (the truth of) extinction (as extinct, quiescent, sublime, and separate). The "gate of actionlessness" consists of the lower eight meditations on (the truths of) the causes of suffering (as cause, arising, birth, and conditions) and the path (as path, thusness, practice, and liberation), and two other lower aspects (of the truth) of suffering (as transiency and suffering). These sixteen meditations correspond to the "king" and "minister" (of the city) [for the Tripiṭaka Teachings]. 2. Shared Teachings

If (the three gates are discussed from the perspective of) the Shared Teachings, it clarifies that the "gate of emptiness" consists of (the realization that the truths of) suffering and the causes of suffering are all (empty) like an illusory apparition. The old text of the Great Treatise says, "If you contemplate extremely minute forms, there are eighteen types of emptiness." The current text (of the Great Treatise) says, "If you contemplate a single fragment of a fine piece of cloth, there are eighteen types of emptiness." These expressions are different in that (the translation) "fine piece of cloth" expresses (the sense of) "conventional designation," and "extremely minute (forms)" expresses (the sense of) "real dharmas." But if you understand the meaning, (you will realize that) the "conventional" and the "real" are all empty. If you still do not realize emptiness, (consider that) emotional conceptualization [or, "feelings and conceptualizations"] and meaningless disputation (lead you to) conceptualize that there are marks of emptiness. (However,) to know that there are no marks of emptiness is called the "gate of formlessness." Although the marks of emptiness are empty, you still conceptualize a contemplative wisdom (of emptiness). Yet there is no subject (who contemplates) nor object (that is contemplated), so who is it that does the contemplation of emptiness? This is called the "gate of actionlessness." There is no one who does the action. Who, then, arouses the vow to save (oneself and others)? This is called "vowlessness." These are the three kinds of samādhi, [the three liberations,] the king and the minister (of the city of three gates), and so forth [for the Shared Teachings].

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3. Distinct Teachings

If (the three gates are discussed from the perspective of) the Distinct Teachings, this clarifies (the idea) that entering or realizing emptiness from conventionality illuminates the real truth; this is called the samādhi of emptiness. Those of the two vehicles only illuminate this emptiness, and think that there are marks of emptiness. Bodhisattvas know that emptiness is not empty (nothingness) [or, "know both emptiness and nonemptiness"] and thus emerge in conventionality to teach and transform beings. (They also know that) there are no marks of emptiness; this is called the "samādhi of formlessness." If you progress and cultivate the Middle Path, (you realize that neither) the Middle nor the extremes have any marks, and that one should not seek either the Middle nor the extremes. This is called the "samādhi of actionlessness." This is the three wisdoms of contemplation, the king and the minister (of the city of three gates), and so forth. Again, to interpret the meaning of "emerging in conventionality" in terms of the Distinct (Teachings) is as follows. Discriminating among immeasurable medicines and diseases is all a part of (the realm or aspect of) "conventional designation." Conventional designations have no (substantial) reality; since they have no (substantial) reality, they are empty. This is called the "gate of emptiness." Emptiness has no marks of emptiness; how could it have conventional marks? This is the "gate of formlessness." Emptiness and conventionality have no marks; again, there is no making of vows to save (beings) by knowing about diseases and having discrimination concerning medicines. Therefore, this is called "vowlessness" [or "actionlessness"]. This is the wisdom of emerging in conventionality, the king and minister (of the city of three gates), and so forth [for the Distinct Teachings]. 4. Perfect Teaching

A distinct interpretation in terms of the Perfect (Teaching) is as follows. Although the names are the same as in the previous sections, the meaning is significantly different. The Great Treatise says, "The śrāvakas cultivate the three liberations through (contemplating and realizing) emptiness; the bodhisattvas cultivate the three liberations through (contemplating and realizing) the true aspect of all dharmas." [The Great Nirvana Sutra says,] "Wisdom is to perceive both emptiness and nonemptiness. This 'emptiness and nonemptiness' is also called the Middle Path. If you perceive this emptiness, 139

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you perceive buddha-nature." Again, those of the two vehicles contemplate eighteen kinds of activities in a dream, and (for them) the unobtainability of matters within a dream is called "the emptiness of internal phenomena," the unobtainability of matters outside a dream is called "the emptiness of external phenomena," and the unobtainability of eighteen kinds of existences within a dream is called the "eighteen kinds of emptiness." Now, those of the Perfect (Teaching) contemplate that the phenomena of sleep are unobtainable, so there are no (substantial) "internal phenomena." The phenomena that arise from sleep are all internal phenomena, and they are all unobtainable; this is called "the emptiness of internal phenomena." All phenomena incline to this internal emptiness. Sleep does not involve external dharmas, so all the "external" dharmas that arise from sleep are unobtainable. This is "the emptiness of external dharmas." All phenomena are situated in this external emptiness, so the eighteen types of existence of the phenomena of sleep are unobtainable; this is called "the eighteen kinds of emptiness." All phenomena are situated in the eighteen kinds of emptiness and traverse through eighteen objects; this is called "the eighteen kinds of emptiness." These are all one emptiness. A Vaipulya [Mahayana sutra] says, "The great emptiness (of Mahayana) and the small emptiness (of Hinayana) all return to one emptiness. 'One emptiness' is Dharma-nature, the true mark (of reality), and the real Dharma of the buddhas." The Perfection of Wisdom in 25,000 Lines speaks of a "lone emptiness." As with the previous contemplations of ignorance, this (ultimate truth) is unobtainable through the four options (of the tetralemma), and the emptiness of one is the emptiness of all. It cannot be perceived even through the discriminatory features of the four gates, and no one can obtain it either through deliberate (conditioned cultivation) or through true (spontaneous and intuitive cultivation). This is the king and minister (of the city of three gates), and so forth [for the Perfect Teaching]. 3. Closing Summary

In this way emptiness is formless and actionless, and applies to all phenomena. All phenomena are also like this. You should know that one gate of liberation includes the three gates of liberation, and the three gates of liberation are one gate of liberation. Again, within the four gates (of the Fourfold Teachings), all cultivate the three liberations and are mutually unhindered and unobstructed. In this way the meaning of the three gates (for the Perfect 140

Teaching) is not gradual and successive. That of the Distinct (Teachings) is gradual and successive, even though it involves coming in (direct) contact with [or, "being linked with"] the true mark (of reality). Again, it [the Perfect Teaching] is different from the Shared Teachings in that (the Shared Teachings involve) coming in contact with [or, "being linked with"] the principle of emptiness [but not that of conventionality]. Again, it is different from the Tripiṭaka Teachings in that the Tripiṭaka Teachings involve coming in contact with [or, "being linked with"] the wisdom of the Four (Noble) Truths. Therefore, you should know that there are various differences in the details (between the Fourfold Teachings) regarding the three liberations, the (thirty-seven) steps on the path, and so forth.

Again, the Flower Garland Sutra says, "When the sun rises, first it illuminates the tall mountains." This is inclined to emphasize the "four types of flourishing" (of wisdom and compassion); the Tripiṭaka Teachings of the Deer Park are inclined to emphasize the "four types of decay" (of passionate afflictions and delusions). The (Mahayana) Vaipulya and Prajñāpāramitā (sutras) emphasize the realization (of the aspect) of "flourishing" by regulating (the aspect of) "decay"; they lead those of the Hinayana to return to (and take refuge in) the Mahayana. At the Crane Grove [with the preaching of the Great Nirvana Sutra] the granting of teaching was completed, and you enter nirvana through a middle balance of "flourishing" and "decaying." For the sake of those who are extremely dull and difficult to save, both aspects of the (śāla) tree were consummated [in the Nirvana teachings], and the meritorious qualities were accomplished for the first time. Those of clever faculties can attain and realize a clear awakening step by step, as Śāriputra and others "entered the secret treasury" and "attained insight into buddha-nature" through the Lotus (Sutra teachings). In the Great Nirvana Sutra, eight thousand śrāvakas are pointed out from a distance who, in the Lotus (Sutra teachings), have (already) attained the prophecy that they will become buddhas, as (the harvest is) gathered in the fall and stored in the winter, without any more production. According to this one (text), the "granting of teaching" had been completed earlier [through the Lotus Sutra], without having to wait for the Great Nirvana Sutra. Again, [the Great Nirvana Sutra] asks, "Who is able to adorn the śāla tree?" and proffers six people, including Śāriputra, and also proffers the Tathāgata. Those who perceive buddha-nature 141

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are able to adorn the śāla tree, and within this, realize nirvana. The six people, including Śāriputra, are already able to adorn (the śāla tree); how could it be that it is not the case that they perceive buddha-nature, and within this realize nirvana? Even śrāvakas are like this; so it should be known that (of course) bodhisattvas can gradually attain this realization. If they realize nirvana, they fulfill five liberations. [As the Great Nirvana Sutra says,] "Neither identical with the six dharmas [or perspectives] nor apart from the six dharmas [or perspectives]." This is the meaning of "threefold buddha-nature." 7. Controlling and Healing through Auxiliary Methods

Seventh is to control or heal (the passionate afflictions and so forth) through the auxiliary practices of the path. The Great Treatise says that three kinds of samādhi are the basis for all samādhis. If you enter these three kinds of samādhi, you are able to accomplish the four samādhis. Those with clever faculties and with no hindrances can easily enter the pure and cool pond (of awakening), and do not need to heal or control (passionate afflictions and so forth through these auxiliary practices). Those with clever faculties who have some hindrances should concentrate only on these three gates of liberation [of the three kinds of samādhi], and the hindrances will not be able to obstruct (such people) and they do not need the auxiliary practices of the path. Those with dull faculties and with no hindrances should use only the (thirty-seven) steps on the path for regulation and fulfillment; that is, they can convert their dullness into cleverness, and they also do not need the auxiliary practices of the path. Those with dull faculties and heavy hindrances (need the auxiliary practices). Because of the dullness of their faculties, they are unable to open the three gates of liberation. Because their hindrances are heavy, their contemplation is constrained and broken. For this reason, they must make use of the auxiliary practices of the path to control and break the hindrances and obstacles (to awakening) and attain peace and enter the three gates of liberation. The Great Treatise refers to the (methods for) control and healing as the auxiliary methods for opening the gate (to awakening), and it is this meaning that is referred to here.

Noble people who have attained the first fruit (of the stream-enterer) are undefiled (regarding passionate afflictions) and have sharp faculties, so that they can clearly perceive the principle (of reality). However, they are hindered and obstructed by passionate afflictions within their phenomenal 142

activity, and so they cannot be called good people. The once-returners have defeated (the passionate afflictions of) the lower part [of the three realms, that is, the realm of desires] but still cannot be called "good people." Although they are not yet "good people," they truly are not ordinary (ignorant) people. If they sever delusions by means of worldly wisdom, they have no phenomenal obstacles, but still they are not truly "noble ones." In this way, both of these types of people must utilize the auxiliary practices of the path. How much more so for those whose faculties are dull, and whose hindrances are heavy; if they do not cultivate the control (and healing of passions through auxiliary practices of the path), how can they ever attain the realization (of nirvana)?

1. The Six Perfections

The auxiliary practices of the path are immeasurable. In the section above on the meaning of penetrating and obstructing (the path), the hindrances were clarified in terms of the six obscurations, and the six perfections were used for controlling (and healing) them; so these (categories) will be used for discussing the auxiliary practices of the path.

Suppose people cultivate the four samādhis to regulate and fulfill the steps on the path but cannot realize liberation, and instead greedy covetousness suddenly arises and their contemplative thoughts become agitated; they become protective and attached to their body, life, and material riches; and they have greedy covetous notions and conceptions that give rise to desirous thoughts. Even though they deliberately try to stop them, these (thoughts of) greedy covetousness repeatedly arise. At these times you should utilize (the virtue of) abandoning (these things) through dāna [the perfection of giving] to control (these matters).

Suppose that when you cultivate samādhi you are subject to the sudden arising of thoughts of breaking the precepts; you become lax in maintaining a noble demeanor and do not seek to maintain (the precepts), your physical and verbal actions become deviant, you oppose the system (of moral rules), and you do not maintain purity regarding the pure prohibitions, so it becomes difficult to arouse samadhic concentration. At these times you should utilize (the virtue of) śīla [the perfection of keeping the precepts] to control (and heal these matters).

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Suppose that when you cultivate samādhi you experience a burst of anger, always show malice and bear a grudge, speak evil and deceitfully, and get involved in (useless) disputes over what is to be affirmed and denied. This poison (of anger) obstructs (the realization of) samadhic concentration. At these times you should cultivate (the perfection of) patience (kṣānti) to control (these matters). Suppose that when you cultivate samādhi you become self-indulgent and lazy; you become selfish in your physical, verbal, and mental (activity), you become profligate and idle, without shame and without remorse, not able to show any fidelity in adversity, as one who repeatedly strikes sparks for a fire but stops before the flame catches. A person who has little perseverance cannot accomplish even worldly duties, how much less realize samadhic concentration. At these times you should utilize (the perfection of) diligence (vīrya) to control (these matters).

Suppose that when you cultivate samādhi you become distracted and do not concentrate—physically you (spin) like a top, verbally you (croak) like a frog, and mentally you (flutter) like a candle in the wind. Because you are agitated and distracted, the Dharma does not become manifest. At these times you should utilize (the perfection of) dhyāna meditation to control (these matters).

Suppose that when you cultivate samādhi you become deluded and confused, become attached to the two extremes of eternalism and annihilationism, and believe that there is a substantial self or life force within sentient beings, so that regarding these matters you face a wall, make no progress, and always come up short. Thus, you cannot respond to the needs of other beings; you are obstinate and clumsy in your thinking, and without any signs of wisdom. At these times you should utilize (the perfection of prajñā-) wisdom to control (these matters).

Various obscurations cover the mind, and among these some are thick and some thin. When they are "thin," they agitate the mind (or mental functions), but do not necessarily agitate your physical and verbal (functions). When they are "thick," they will agitate your physical and verbal (functions), but your mind will certainly be agitated first. When an internal disease is strong, its features will be manifested externally. If you use these methods for controlling (and healing) and successfully removing (passionate afflictions and 144

so forth), then (you know that) these (practices) are appropriate for these diseases. If they are not removed by these methods, then you should rely on the "four appropriate methods" in turn to apply the auxiliary practices of the path. In the case of controlling or healing a single (experience of) greed, you may wish to cultivate giving, or not wish to cultivate giving, or give rise to good thoughts or not give rise to good (thoughts), or cultivate giving that destroys greed or does not destroy greed, or cultivate giving that discloses the auxiliary practices or does not disclose them. You should carefully consider (various) good and skillful means (according to the situation)—either in response (to what is appropriate), or in turn, or combined, or in accordance with the supreme (truth). It is the same for cultivating the control or healing of the other (obscurations).

Regarding applying the six perfections as auxiliary practices, merely accomplishing an understanding of one matter does not mean you have fulfilled the auxiliary practices of the path. You should contemplate these auxiliary practices as beyond conceptual understanding and as encompassing all phenomena, as I will explain later. There is a person who says that "to teach the six (perfections) is to penetrate the teachings, and to teach the ten (perfections) is to penetrate to the gist," but this is not the case. The Great Nirvana Sutra clearly states that the six perfections are buddha-nature. The Perfection of Wisdom in 25,000 Lines says "this is Mahayana." One perfection encompasses all dharmas, how much more so for the six (perfections)! If you realize the meaning of "exposing and merging" (the six and ten perfections), then there is no (sense of) "leaving behind" or "taking away" (some of the perfections). For example, (the perfection of) dhyāna meditation includes [the perfection of] vows, wisdom, (and power), which discloses praṇidhāna-pāramitā [the perfection of vows]; having supranormal powers (through the practice of dhyāna meditation) discloses bala-pāramitā [the perfection of power]; and these (in turn) support the perfection of dhyāna meditation. Prajñā-wisdom includes the wisdom of the path, and this discloses upāya(-pāramitā) [the perfection of skillful means]; again, (prajñā-wisdom) includes universal wisdom, which discloses jñāna-pāramitā, [the perfection of wisdom]; (finally,) all-wisdom [of realizing emptiness] is the basis on which prajñā is so called. If we separate (these aspects) in this way, we have ten (perfections); if they are bundled together, we have six (perfections). If 145

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we consider them in expansive or abbreviated terms, we can classify them as Mahayana or Hinayana.

Now I will clarify the idea that the six perfections as auxiliary practices of the path exhaustively encompass all Dharma practices. In brief I will show that they encompass all the (thirty-seven) steps on the path. (The six perfections encompass) the regulating and overcoming of the six sense faculties, the ten powers, the four fearlessnesses, the eighteen unique qualities (of the Buddha), six supranormal powers, the three illuminating insights, the four inducements, the four (unobstructed) eloquences, dhāraṇī spells, the thirty-two major and eighty minor (physical) marks (of a buddha), and so forth, thus including all Dharma practices.

1. The perfection of giving or "abandoning." How do (the six perfections) encompass all the steps on the path? [First, let us look at the perfection of giving.] All of the steps on the path each include the component of abandonment [or "equanimity"], which is encompassed by (the perfection of) dāna (giving). Even if the component of abandonment by those of the Tripiṭaka Teachings does not involve realizing the principle (of reality), still they abandon their bodies, life, and material riches [for the sake of the Buddha Dharma]. The Great Treatise says:

Kindness, compassion, and joy bring benefit to sentient beings; abandonment [or "equanimity"] encompasses the six perfections and widely benefits sentient beings. This is called "great benefit." Again, "abandonment" [that is, the perfection of giving] is like an ointment that is able to augment the brightness of the (other) five perfections. Therefore, you should know that the perfection of giving encompasses the component of abandonment [or "equanimity"]. The component of abandonment for those of the Shared Teachings is to abandon the body, life, and material riches because these three things are all empty, like an illusion or (magical) transformation. This (sense of the) component of abandonment is also encompassed by the perfection of giving. The component of abandonment for those of the Distinct Teachings involves abandoning ignorance concerning the body, life, and material riches, and this "abandonment" is also encompassed by the perfection of giving.

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The component of abandonment for the Perfect Teaching involves abandoning the physical body of the ten dharma realms (from hell to buddhahood), abandoning the continuous life in the ten dharma realms, and abandoning the environment of the ten dharma realms. In this way (those of the Perfect Teaching) do not accept the two extremes regarding the body, life, and material things (of this world). Why is this so? Material riches are so called (due to the) six sense objects. If you suppose that the objects of the six senses should be abandoned and that you should give away (these things) to the people in front of you, and give away even your own body, this kind of giving can involve taking the six sense objects in the extreme sense of "(substantially) existing." If you take these three things as all empty, you can fall into the extreme of "nothingness." Now (in the Perfect Teaching) you contemplate material riches as empty so that you do not take (the extreme view of substantial) Being, and you contemplate material riches as conventional so that you do not take the extreme view of emptiness (as nothingness). Nondualistic abandoning is equivalent to attaining the limits beyond the cycle of birth and death (of samsara); to be separate from old age, sickness, and death, and attain the indestructible constant abiding (of nirvana). The extreme of existence refers to samsara and corresponds to that before the limits (of this world); the extreme of emptiness (or nothingness) refers to nirvana and corresponds to that beyond the limits (of this world). Everything included in these two (categories) is empty and unobtainable; therefore, they are called equal. To be separate from old age and death means to be separate from the old age and death of (ordinary) constituent samsara, since what is before the limits (of this world) is empty, and to be separate from the old age and death which involve transformation beyond understanding, since what is beyond the limits (of this world) is [also] empty. It is called "separate from" because you are forever exempt from these two types of death. To attain indestructible and constant abiding refers to the Dharma-nature of the Middle Path. This is the teacher of all buddhas; since the Dharma is constant, the buddhas are also constant. This constantly abiding material (wealth) cannot be broken or lost. This constantly abiding body cannot be settled or bound. This constantly abiding life cannot be severed or extinguished. To perfectly fulfill the ultimate perfection of giving is to adorn yourself (with these best qualities). Therefore, The Diamond Sutra says:

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Even if you offered bodies as numerous as the sands of the Ganges River in the early, middle, and later part of the day, this does not compare with (the merit from) receiving and upholding one four-line verse of (this sutra concerning) prajñā-wisdom.

You should know that the abandonment that is the contemplation of the principle (of reality) in the Perfect (Teaching) involves a (unifying) encounter with the steps on the path, and (these are all) encompassed by the perfection of giving. In this way (for those of the Perfect Teaching) the component of abandonment for the steps of the path consists of deeply and minutely contemplating of the principle (of reality), and does not involve phenomenal practices. In the Tripiṭaka Teachings, the giving of phenomenal things is vigorous and fierce; they cut and burn (their bodies) in exchange for salvation, or (abandon) their country, city, wife, and children. However, if they do not have even a minute particle of the contemplation of the principle (of reality), they are at fault in both aspects. Now I am clarifying the giving of phenomenal things as an auxiliary practice that assists in destroying the obscuration of avarice or covetousness, to progress and fulfill contemplating the principle (of reality). Why, then, should the two be considered separately? Even if people (abstractly) understand the contemplation of the true aspects of abandonment in the Perfect (Teaching), they just "rub their chests" (with self-satisfaction) and discuss the practices (without actually doing them), avarice prevails in their involvement with phenomenal matters, and they are protective of their material treasures and do not abandon or give away even one miniscule amount. They shirk from stressful exertion, weighing their physical power and measuring their strength. They are not able to humble themselves and perfect others. They are avaricious regarding their own lives. How can they contend with death and give up their own lives? When coming in contact with phenomenal things, they are parsimonious and grasping, but stubbornly do not take action; they merely "understand" without practicing. In such cases, how is it possible to destroy such heavy obscurations, and how can you open the gates of the three liberations?

Now (in such cases) you should enter the meditation hall and repent bitterly; arouse a determination and a great vow (to accomplish buddhahood); 148

abandon your body, life, and material riches; and resolve that you will have no passionate grudges. Establish the vow that "I myself will practice this perfection of giving and I will teach of it to others; I will praise the Dharma (teachings and practices) of giving, and rejoice in giving," and call on the buddhas of the ten directions to bear witness and save you. If your thoughts are true and without deceit, the Buddha will respond by sending forth a ray of the light of giving, to illumine and remove the obscuration of avarice, as it says in the Sutra of the Questions of Viśeṣacintibrahma. By receiving this light you establish a rapport with the component of abandonment and all the steps on the path, and you should be able to interpret and understand each and every one of them. If the phenomenal and principle are both perfected, and your giving and abandonment are taken to their ultimate end, then material riches will be to you like dung, and your physical body like a vessel of poison, and your life like the drifting clouds; you can then discard these three things (as easily) as you spit. The obstacle of avarice will be destroyed; this is the fulfillment of the meaning of the path of healing, and you will attain liberation. Even if you are not (blessed) with these causes and conditions, you should practice the path according to these instructions; you should experience benefit even if your abandonments are as small as a mustard seed. Thus, the oil of phenomenal (practices) will assist in increasing the clear light of the path, opening the three gates of liberation, and attaining the insight of buddha-nature. If you are unable to do this, you will not benefit from the auxiliary practices for healing and controlling (obstacles to the path).

2. The perfection of upholding the precepts. If you cultivate (these practices) in this way, you should attain awakening. If you are not awakened (through the practice of giving), you should ponder the steps on the path of contemplating the principle (of reality), and have right deeds, right speech, and right livelihood. This corresponds to, and is encompassed by, the perfection of śīla, [upholding the precepts]. For the Tripiṭaka (Teachings), "right deeds" and so forth means to carefully maintain (upholding the precepts in the sense of) "no breaking, no fault, no rupturing, not mixed" [of the ten types of upholding the precepts]. For the Shared Teachings, "right deeds" and so forth are physically and verbally "unobtainable" (because they are "empty"); they are truly (empty) and yet 149

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phenomenal; and correspond to the precepts as "in accordance with the path" and "without attachment." For the Distinct Teachings, "right deeds" and so forth correspond to the precepts as "praised by the wise" and "mastery." For the Perfect Teaching, "right deeds" and so forth are all part of the contemplation of Dharma-nature, and corresponds to the precepts as "complete" (and integrated and all-inclusive). The Vimalakīrti Sutra says that if you are able to act in this way, "this is called 'honoring the Vinaya,'" and this is the meaning intended here.

The precepts as contemplation of the principle is completed in the mind, but if you achieve this understanding (mentally) and are deficient in many physical and verbal (aspects of actual practice), your present life will be undeveloped and your future lives full of obstructions. If you do not repent (of these shortcomings), these (faults) will cover (and obstruct attainment of) the three types of samādhi, and you will not be able to open the (three) gates of liberation. Ponder (and reflect on) these things, and you should pity yourself and arouse a deep sense of reform (and repentance), that from this day, first you will sever mental continuity (with past evil deeds), vow to uphold the precepts of prohibition, not have any flaws in your actual practices, "guard and uphold (the precepts) with loving care, as (a person trying to cross the sea) carefully holds onto a floating bag," so that until the end with your whole body you do not violate the precepts. As the poisonous dragon sought to save the ant even at the cost of his own skin (and life), as King Sutasoma lost his kingdom to keep a verse (from the sutras), you (should uphold) the precepts yourselves and teach others, praise the Dharma (teachings of the precepts) and praise people (who uphold it), be unmovable in your great vows, and call on the names of the buddhas as your witness and to save you. If your mind is sincere, you will experience the Buddha emitting a ray of the pure light of the precepts, which is able to lead those who have slandered the precepts to be purified. When you encounter this light, the offenses of the past and the present are extinguished. This means that "contemplation of the principle" and "right deeds" are in mutual rapport, and each single instance should be analyzed. If phenomenal matters and the principle (of reality) are in perfect harmony, then ultimately you will uphold the precepts, enter the three gates of liberation, and perceive buddha-nature. This is called the oil of auxiliary practices for increasing the clear light of the path. 150

3. The perfection of patience. If you cultivate the precepts in this way, but still do not realize (awakening), you should again ponder as follows. These steps on the path each involve the (good) root of mindfulness, the power of mindfulness, mindfulness as a component of awakening, correct mindfulness, and so forth; this is the meaning of (the perfection of) "patience" [or "forbearance"]. Kṣānti [the perfection of patience] encompasses (all of these). "Right mindfulness" and so forth for the Tripiṭaka Teachings means forbearance from overcoming (passions). "Right mindfulness" and so forth for the Shared Teachings means the "forbearance from pliantly following (the path)." "Right mindfulness" and so forth for the Distinct Teachings means "the forbearance of the nonarising (of phenomena)." "Right mindfulness" and so forth for the Perfect Teaching means "the forbearance of quiescent extinction." If a person is strong and steadfast in the power of mindfulness, the bandits of anger cannot gain entrance. If (anger) does gain entrance, this is due either to a lack of mindfulness, or that your mindfulness is not strong enough and so the obscuration of anger is able to arise. [Anger arises in various ways:] it arises either in this life or it arises in your previous life; or you are angry at a companion or guardian, or angry at some current affair; or you persist in a dislike toward some condition in the past; or when (anger) first arises it is a trivial matter, or when (anger) first arises it flames up intensely. If you give rein to this poison of anger, it will subvert you and leave you nothing. If you do not master it, you will be like a snake that bites itself. Anger obstructs hundreds of thousands of Dharma teachings. How can it be that you give rein to it and do not renounce it? You should know that merely understanding the principle (of anger) does not give you the power of patience (to overcome the anger).

If you already know this you should have already deeply awakened repentance and aroused the great (bodhisattva) vows. Humble yourself, as the rivers through which turbid defilements return to the sea, or as a bridge which is trampled on by people and horses. You should (patiently) endure troubles and suffering, as in collecting arrows to shoot them from the firing mound. You should not be hateful or resentful, but be like Pūrṇa, who rejoiced when he was disparaged because his hands were spared, or rejoiced at his early extinction when he was cut with the sword. Those who are without fault but are still troubled increase even more in the strength of their patience, as 151

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wiping gold or polishing a mirror (makes it brighter). Be like the "Sage of Patience," Kṣāntirṣi, who with staunch tenderness calmly endured (his persecution), be patient yourself and teach others, praise the Dharma [practice of patience] and praise people (who practice it), be unmovable in your great vows, call on the buddhas of the ten directions as your witness and to save you. The Buddha will emit a ray of the pure light of patience, which can erase and extinguish the many layers of offenses and the obstacles of anger from the past and the present, and you can attain a rapport of mindfulness concerning (both) phenomena and the principle (of reality), and fulfill the power of patience regarding all the different (sense) realms. This is the oil of auxiliary practices for increasing the clear light of the path. 4. The perfection of diligence. If you cultivate (the perfection of patience) in this way but still do not realize (awakening), then you should again ponder as follows. Four categories of the steps on the path each contain eight diligences. These are all encompassed by vīrya(-pāramitā), [the perfection of diligence]. The Great Treatise says, "The first three (perfections of giving, upholding the precepts, and patience) are easy to fulfill, and do not require diligence. The latter two (perfections of dhyāna meditation and wisdom) are difficult to fulfill and definitely require diligence." It is due to diligence that you attain awakening. [The Great Treatise tells of the time when] "Ānanda taught (the component of) the perception of diligence, and the Buddha arose from his seat," and (promoted diligence) like that of [Bodhisattva Mahātyāgavat] Great Giving, who scooped up the sea [in search of the wish-fulfilling jewel].

However, now you are dissipated and indolent and indulgent, forgetting your original mind(fullness) and not having any stamina. Even though you are in the meditation hall (and practicing contemplation), (your thoughts are) filled with miscellaneous evil perceptions; this is called "defilement." A day (of practice) without progress is called "retrogression." Retrogression is the opposite of progress, and defilement is the opposite of purification; how, then, are you able to accord with the principle (of reality)? If your mind is covered with the obstacles of idleness from previous lives, you are like "a crazy drunk elephant running wild without a hook in its nostrils." In the early, middle, or late evening you do not seek to overcome yourself (through self-denial) or "compete with" [that is, make good use of] your 152

time, and you become more and more lethargic and waste away the days and months. You should then arouse the (bodhisattva) vows, carving them into your bones and engraving them into your heart, dedicating your physical life to the path, thus pushing away death and advancing (closer to awakening). For immeasurable eons you have vainly loved, guarded, and cared for (your physical life), but now to seek samādhi you should be determined to abandon it. In the evening and through the day you should renounce your faults and mistakes. Practice the Dharma without indolence, and straighten your body, without thinking that it is difficult or troublesome. If you suffer from some disease, do not be troubled by it. Even if you cannot overcome it within one lifetime, (determine that) you will not rest throughout the ages. Be diligent yourself and teach others (to be diligent), guard the Dharma (of diligence) and praise people (who practice it), and call on the buddhas of the ten directions as your witness and to save you. Experience the Buddha's light of diligence, and attain a rapport with the eight kinds of diligence of the contemplation of the principle (of truth). If you have a rapport with the Tripiṭaka Teachings, you will realize the diligence of the "arising of arising." If you have a rapport with the Shared Teachings, you will realize the diligence of the "nonarising of arising" [that is, emptiness]. If you have a rapport with the Distinct Teachings, you will realize the diligence of the "arising of nonarising" [that is, conventionality]. If you have a rapport with the Perfect Teaching, you will realize the firm and strong diligence of the "nonarising of nonarising" [that is, the Middle], open the gate of nirvana, and perceive buddha-nature. This is the oil of auxiliary phenomenal practices for increasing the clear light of contemplation. [Note that] "diligence" has both a shared essence and a distinct essence.

5. The perfection of dhyāna meditation. If you cultivate (diligence) as explained above, but do not attain awakening, you yourself should ponder as follows. The steps on the path of contemplating the principle (of reality) each involve eight kinds of concentration, which are encompassed by the perfection of dhyāna meditation. However, if you just understand this (in the abstract) and really do not yet attain awakening, although you speak of the "fully realized meditative states" of the (four) basic (dhyāna concentrations), then the actual practice of concentration is not realized, and although you speak of "spontaneous" [or "actionless"] concentration, the (more basic) 153

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śūraṅgama [samādhi of heroic progress] is not realized. Those who have no concentration are like people who stumble and fall (even) on flat ground. Or, it may be that you cannot open samadhic concentration because of distractions and restlessness from your past or present life. For this reason, you should singlemindedly determine (to attain) the fruit (of buddhahood), and (meditate) in the early, middle, and late evening with your body straight and your mind quiet. If tired, tormenting, or false conceptions arise, they should be extinguished quickly. Practice dhyāna meditation yourself, and teach it to others, praise the Dharma (methods of meditation) and praise people (who practice it), be unmovable in your great vow, and keep it until your life is exhausted, and into the next life do not stop if you are not enlightened. Call on the buddhas of the ten directions as your witness and to save you. Experience the Buddha's light of concentration and destroy the obstacles of distraction and restlessness. Then you will disclose and arouse (the fruits of) the actual practice of dhyāna meditation and attain a rapport with the fourfold contemplations. The Great Treatise comments on the perfection of dhyāna meditation, first listing the various methods of dhyāna meditation, then clarifying that it is unobtainable and thus manifesting the features of these virtues, and then widely discussing the nine considerations (of decaying corpses), the eight mindfulnesses, and so forth as all proceeding forth from (the practice of) dhyāna meditation. The methods of dhyāna meditation are exceedingly numerous; here I will only take up five categories as (examples of) auxiliary practices of the path.

1. Counting your breaths. If, when you practice dhyāna meditation, your mind is full of (negative) notions and perceptions and you are surrounded by contact with the three poisons (of greed, anger, and delusion), you should use (the method of) counting your breaths to control (and heal) them. If you cannot count, you know that you have lost (control of) your thoughts. If you lose (control), then seek to regain it by starting to count again from the beginning. This prevents distraction and focuses the mind, so that these matters can be well controlled. By making the thoughts abide in this way, people can arouse the concentrations of the realm of desires, and so forth up to and including being able to realize the concentration of the seventh level [that is, the "samadhic concentration of the place of nonexistence," the third of four levels in the formless realm]. If you are not able to attain 154

prajñā-wisdom and (skill in) means, you will realize the Dharma of ordinary people; if you attain (skill in) means, you will realize the Mahayana. Therefore, the Sutra on Petitioning Avalokiteśvara says, "If you concentrate your mind by counting your breaths, you can see a buddha in the pore of a hair, dwell in the śūraṅgama [samādhi of heroic progress], and attain the state of nonretrogression." By means of counting your breaths you can open the gate of liberation, and gain a rapport with the eight kinds of concentration of the Tripiṭaka (Teachings), up to and including a rapport with the eight kinds of concentration of the spontaneous (Perfect Teaching). These actual practices are like the oil of auxiliary practices for increasing the light of the path. 2. Contemplation of impurity. If you become fixated on the female [or male] form [in an erotic sense] and besotted with it in your thoughts, with deluded attachments so that you will not let them go, then you should use the "contemplation of impurity" to control and heal (these matters). Contemplate the person you lust for as having the features of the first stage after death. You have just been talking agreeably (with this person), but suddenly he or she is gone; his or her body becomes cold and changes color, worms and pus flow out, it stinks of impurity and overflows with defilements. (Such corpses are) thrown away onto funeral mounds, like rotting wood. What was formerly loved passionately is now nowhere to be seen. Such a foul thing has caused you much grief. When you realize the error of your desires, your lustful thoughts will cease. The remaining eight considerations (of a decaying corpse until it is dry bones and cremated) will also help you control and heal your lustful desires.

The Great Treatise says that those who are full of lust should contemplate the nine considerations (of a decaying corpse from its bloating to its cremation). If you do not gain mastery over these things due to your conditions, you should contemplate the (eight) liberations [or "renunciations"]; if you cannot apply these conditions broadly, you should contemplate (the eight levels of) domination; if you are not able to convert and change (with these levels), you should contemplate the ten spheres of the totalization of objects. If you are fearful, you should cultivate the eight mindfulnesses. These all require (the contemplation of) impurity as the first step, and they all involve controlling and curing the fires of lustful passion, opening the gate of liberation, and realizing a rapport with the four types of eight concentrations. 155

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These are the oil of auxiliary practices for increasing the clear light (of contemplation and the path).

3. Contemplation of compassion. If you become fixated on hateful anger, you should constantly use compassionate thoughts to control and heal this. Above we discussed the perfection of patience in general for controlling (and healing), but now (I will discuss) distinctly the boundless demeanor of friendliness. The other three [boundless demeanors of compassion, joy, and equanimity] can be applied (in the same way) as you wish. To control and heal through the boundless demeanor of friendliness is as follows. When you come in contact with the suffering of sentient beings, you should deeply arouse pity regarding their pain and wish to extract their suffering. Enter into samadhic concentration with these (friendly) thoughts in mind, and realize a rapport with compassion. "Friendliness" means to wish that sentient beings attain bliss; with these thoughts enter into and realize a rapport with a concentration of friendliness. "Thoughts of joy" mean to wish that sentient beings attain bliss. Give rise to great joy, and with these thoughts in mind enter into a rapport with a concentration of joy. "Thoughts of abandonment" means to abandon thoughts of passionate hate and dwell in the contemplation of equanimity. With these thoughts in mind, enter into and realize a rapport with a concentration of abandonment [or "equanimity"]. Attaining these four samadhic concentrations means that you will not arouse any angry thoughts toward sentient beings. This will be discussed in more detail below.

4. Contemplation of causes and conditions. If you become fixated on mistaken perverted views, you should utilize the contemplation of causes and conditions to control and heal these matters. The Abhidharma says to destroy (the notion of) the self by means of (analyzing) the sense realms, but here [in the Tiantai Mahayana tradition] we destroy (the notion of) the self by means of (contemplating the arising and perishing of) causes and conditions. Through the three times (of the past, present, and future), deconstruct (the two extremes of) eternalism and annihilationism; in the two times (of the present and future) deconstruct (the notion of) the self; and in a single thought deconstruct (and destroy) [the notion of a substantial self-]nature. If you realize this concentration, you attain a rapport with the contemplation 156

of the principle (of reality), and this is an auxiliary practice to open the gate of nirvana.

5. Contemplation of mindfulness of the Buddha. If the offense of (too much) sleep arises and obstructs (your progress on) the path, you should use the contemplation of mindfulness of the Buddha to control and heal (these matters). By coming in contact with the featureless features of the Buddha of transformation, the features of these conditions [that is, the obstructions of the path] will become clarified, and you can destroy the offenses that obstruct the path, perceive the buddhas of the ten directions, achieve rapport with the contemplation of the principle (of reality), and open the gate of nirvana. 6. The perfection of prajñā-wisdom. If you cultivate these (five contemplations) as explained above, but still do not realize (awakening), or if they are not appropriate for you, then you yourself should ponder as follows. The contemplation of the principle (of reality) includes (from among the thirty-seven steps on the way,) the four mindfulnesses, the root of wisdom, the power of wisdom, the components of awakening of discernment and joy, right views and right discrimination—in this way, ten Dharma practices are encompassed by the perfection of wisdom.

1. Contemplation of the four perverted views. As for this contemplation of the principle (of reality), the reason that your understanding is not clear is because of your habit of wandering in deluded ignorance in the past and present, with your spirit covered in darkness. Therefore, you have not been able to manifest (the realization of) samadhic concentration. You should repent and reform, and arouse the great (bodhisattva) vows, make your contemplation (of actual phenomena) clear, and destroy four perverted views (of the world as pure, blissful, permanent, and having selfhood). 1. The perverted view of purity. [How do you destroy the perverted view that the things of this world are pure?] Contemplate your body precisely, from your head to your feet, and realize that (it is impure, from) your seeds being impure up to and including (the body) being ultimately impure (in death), (all together) five types of impurity. That is, this physical body is produced by other bodies, through the disgorging of red and white fluids and the merging of two drops of liquid, in which a consciousness is entrusted, and which then develops its own character. This is called the "impurity of seeds." 157

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While dwelling in the womb, (the fetus) is steeped in defiled fluid, suddenly suspended or suddenly under pressure, at times hot and at times cold, (completely) changing every week, thus nursed (in the womb) for ten months. When the "six protrusions" [of limbs: the head, two feet, two arms, and the belly] are actualized, the form and features (of the human body) are complete, and the days and months are full [and the pregnancy reaches its full term], (the fetus) turns and faces the "birth canal" (to be born). The Great Treatise says that this (human) body is not born through a magical transformation, nor is it born on a lotus flower [as in a pure land], but merely emerges from the urinary tract. This place is vile and obscene, in the lower and base parts (of the body). This is called the "impurity of the place of (the fetus's) place of abiding."

After birth, having emerged (from the womb), (the fetus) lies sleeping in defiled excrement. (The child is) nurtured at the mother's breast, and as it grows from a child to an adult, the ear collects clumps of wax, the eyes flow with tears and grow dim, the holes of the nose drip with snot, the mouth stinks with bad breath, the grime from the head piles up like a shallow bog of manure. The piquant juice (that flows) from the buttocks and armpits is like the dripping of urine. When you put clothes on your body, they are (soiled) as if smeared with oil. This is called the "impurity of its features." Inside (the human body) is only an accumulation of excrement and urine, an accumulation of pus, an accumulation of blood, accumulations of fat and marrow and so forth. The large and small intestines, the fat, the flesh that sticks to the bones, brain membranes, and the muscles are bound up together and smeared with blood; it is base to expose it, it is a place that stinks, and a place where worms gather. Even if you use all the water in the ocean to wash it, you cannot purify it. The Great Treatise says of this (human) body that it is not like Mount Malaya, from which you are able to produce sandalwood. From the time it is small until it is big, it is by nature impure. It is analogous to defiled excrement, which stinks whether there is a lot of it or only a little. This is called the "impurity of its nature."

Once life comes to an end, the provisional (body) returns to its original form [of the four basic elements]. Its "wind" [or spirit, breath] is gone, its "fire" (or heat) is cooled, its "earth" is broken apart, and its "water" flows away. It is chewed on by worms and pecked apart by birds, the head and 158

hands are torn apart (from the torso) and (the innards) flow outside (the body). Even if you are upwind, the stench can be perceived at a distance of three to five miles. This malignant humor is rancid and fetid and is an affront to people's noses and breath. The malignant color of dark and bloody (flesh) defiles people's eyes. This is worse than a dead dog. This is called the "ultimate (final) impurity" (of death).

In this way (contemplating) the five types (of impurity) in all cases involves the contemplation of real (actual things), and is not a matter of contemplation for attaining (an abstract) understanding. How can you conclude that there is anything pure (in the human body)? You wear attractive clothes and eat delectable food to lovingly protect and nourish (your body); you stroke your head and wipe your neck to sustain this poisonous body. This is analogous to dung beetles rolling up crude excrement into a ball. People (who fuss over their bodies) are also like this. They love and care for their physical body and do not grow weary of it, nor can they escape it until they die. Because they nurture their physical body, they produce various offenses. If you know these faults and diseases and that (these things) are impure from beginning to end, then you are able to destroy the perverted view (that things of this world are) pure.

2. The perverted view of bliss. Again, [how do you destroy the perverted view that the things of this world are blissful?] You should know that the body is made up of the four great elements (of earth, water, fire, and wind). Two [fire and wind] rise, and two [earth and water] sink, and their characteristics are mutually opposing. Earth restrains water, and water brightens earth. Wind scatters earth, and earth obstructs wind. Water extinguishes fire, and fire boils water. Thus, they mutually intrude on each other, like four snakes placed together in a box. It is like a thorn in a wound, causing constant suffering. Where is there any bliss in this? In addition, there is hunger and thirst and cold and heat, and it is as if you are beaten with a whip and bound by shackles (as you pass) from birth through old age, sickness, and death. This is the "suffering of suffering." For the four elements to mutually intrude on each other, and mutually destroy each other, is called the "suffering of destruction." For things to flow and flare up (uncontrollably) from thought to thought is called the "suffering of activity." You may arbitrarily give rise to thoughts of bliss within the world of suffering, but if you clearly perceive 159

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these features of suffering, (you will realize that) this is like a thorn sticking in a wound that constantly throbs with pain, and it should not be possible, with this body, to arouse even a single thought of the perverted view (that this world is) blissful.

3. The perverted view of permanence. Again, [how do you destroy the perverted view that the things of this world are constant or permanent?] You should contemplate as follows. Your ignorance from the past and your good and evil deeds spur or constrict your mind consciousness, compelling it to reenter the womb (for another rebirth). Like a bird that is captured and put in a cage, you may wish to escape but cannot. Your mind consciousness is also like this. The four (physical) elements are its cage, and it is as if bound with ropes. The mind has a cage of visible form but is not limited in the places that it reaches. However, as long as it has not severed the ropes of karmic deeds, it returns again (to this world) as soon as it has left. If the cage is broken open and the bonds severed, it can leave without returning, but the empty cage still remains so this (cage should be) destroyed and these (bonds) released. If you keep leaving the cage and entering the cage, you should destroy the "seal" [that is, the cage itself] and fulfill the text (of the Dharma teachings) and not dwell there for even a single thought. Again, the spirit of the wind [or "breath"] is dependent on the body; this is called the inhaling and exhaling of the breath. When this breath is removed and fades, it is exhaled and the inhaling cannot be maintained. The Abhidharma says that "life is neither (simply) a phenomenon of matter or mind." The Great Collection of Sutras says, "The exhaling and inhaling of breath is called 'life-force.'" If even one breath does not "return" (and maintain a continuity), this is called the end of life. (It is said that) a bhikṣu said to the Buddha, "One cannot maintain (your own life alone) for seven days, and cannot maintain the exhaling and inhaling of your breath," and the Buddha replied, "Well said. This is to well cultivate (the truth of) transience (or impermanence)."

Again, contemplate karmic deeds as your enemy, as crows fight over meat. A sutra says, "Evil that arises even for a brief moment (results in) the misfortune of falling into (the lowest) Avīci Hell." A short passing of time can bring about heavy karmic influences; how much more so a long night of evil thoughts. Karma is unlimited; karma is like a hateful debt that is always stalking the person for relief. If you rightfully repay this debt, this does not 160

draw in the other remaining karma. As the repayment comes to an end, the other karmic debts vie for attention. They leave and remain, (in a cycle) without end. The murderous demon of transiency does not make distinctions as to the vigorous or wise; (life, and the things of this world) are fragile, infirm, and unreliable. How can you calmly hope (to live) for one hundred years, galloping around in all directions in search of accumulating material riches? These accumulations (of wealth) are (always) insufficient, and when you die, even after a long life, all of your belongings become the possessions of others. As you pass alone through the dark regions (of death), who can inquire about the right and wrong [or positive and negative aspects of your life]? There may be home-departed ones whose chests overflow with wisdom and (rational) understanding, or who diligently strive to extinguish the fire (of passionate afflictions), but are not aware of (the truth of) transiency. There is a proverb that says: "As you should pity those who are attractive but without the five kinds of allure, so should you (pity) those who practice with diligence without the (proper) aspiration for the path." This is what is being said here. If you perceive (the truth of) transiency, (you realize that) it is more (powerful) than raging waters and howling hurricane winds, and swifter than lightning; there is no place to escape from it, in mountain, sea, sky, or city. If you contemplate in this way, your mind will be full of fear, you will not be able to sleep peacefully, your food will not be sweet in your mouth, and (you will strive diligently) as if seeking (relief from) a feverish head. As a white horse or crow or rabbit races competitively day and night, you should seek a basic transcendence (from this world of transmigration). Why should you again covet worldly riches, become bound up in worldly matters, perform deeds that have no benefit, and thus create karma (for further rebirth) in samsara? Immediately sever the chains that bind you; transcend them and directly leave them behind, as a fox seeks to escape a trap [or "as the herder fled (from a lion that meant to eat him, and climbed into a well)"], and "strive to escape the burning house" (of samsara), quickly seeking to be saved. This is what it means to destroy the perverted view of permanence.

End of Fascicle 7, part 1.

4. The perverted view of selfhood. Again, [how do you destroy the perverted view that the things of this world have substantial selfhood?] You 161

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should contemplate as follows. For immeasurable eons you have presumed that people have a (substantial) self in the midst of their conventional (physical) form and mental functions. If you are attached to your activities, as soon as you hear praise or criticism you think, "I am being praised or criticized." Whether you move, stay, sit, or lie down, a "self" is presumed for all activity; it is like when you smear glue on your hands, whatever they touch sticks to them. A sutra says that "it is not the case that ordinary people are ever free of their self-centeredness." If they are poor, they lose their "original mind" and count on their "selves" without ceasing. If they become rich, they capriciously use their power and scatter their poisonous influence to bring harm upon the world, and when their anger flares up they maliciously oppress the innocent. The arousal of such karma is all due to your "self" [or, self-centeredness]; who can take (the retribution) on your behalf? If you take up fire from upwind, how can you not burn your hand? "It is like in the (dark) evening thinking that there is a demon in the house, but when the skies brighten (in the morning), (you see that) it is only the 'old' [familiar] person who was there originally." Again, since they do not have wisdom, people presume and say that there is a self. If you contemplate with wisdom, (you will realize that) truly there is no (substantial) self. Where is this "self"? Contemplate your limbs precisely one by one, from your head to your feet, and comprehend that there is no "self" to be seen. There is no place within people and sentient beings (for a substantial "self"). (What we mistake for a "self" is only) the power of karma that acts on the conventional yet empty collection [of aggregates that make up the human being, like an "empty village"], arising through (the interplay of) various conditions, which does not involve a controlling subject. It is like two demons inhabiting an empty room and fighting over corpses. When you contemplate in this way, the perverted view of a (substantial) self will cease.

2. The role of fear. If you cultivate these four contemplations to destroy the four perverted views, (it is possible that) your aspiration for the path will flare up and you will give rise to great fear, as if you are chased by enemies or while using a dangerous path to escape enemy territory. With each thought you glance all around in fear, and seek only to escape on the road. (This is as when) a young deer learns that it is surrounded by hunters, and dashes 162

out in fear and trembling. Although it comes across water and grass, it has no time to drink or eat, yearning (only) to escape. The śrāvakas are like this. If a deer clears the perimeter (of hunters) and thus is able to escape danger a little, (it still) glances back as it dashes away, crying out and bleating as it painfully yearns for its home herd. As it hesitates with indecision, it realizes that there is no benefit [in yearning for what is left behind]. It "sucks in its wind and swallows its voice," controls its grief, and proceeds forward. The pratyekabuddhas are like this. They themselves can escape (the cycle of) birth and death and pity (other) sentient beings, but even though they compassionately grieve and sympathetically ache (for other sentient beings), they are not able to save and extract them (from their suffering). In the case of a great king of the elephants, although it discovers that it is surrounded (by hunters), it cannot bear to leave by itself; knowing that its own power is great and that it can endure in overcoming the swords and arrows (of the hunters), it (remains behind and) guards and protects its young, and leads the herd to safety and saves them from harm. The bodhisattvas are like this. When you have enlightened insight concerning (the truths of) transience and nonself, fear is severed from your mind, as in dousing fire with water. Again, the arousing of compassion (by bodhisattvas) is like a mother thinking of her child. Sentient beings are blind, and do not realize that they are burned by suffering. (You should think,) how can I abandon them and leave by myself? Calmly persevere in samsara, using the wisdom of means to teach and transform (sentient beings) to attain maturity, and create for them the causes and conditions for crossing (to the other shore of awakening). For you yourself, convert (your mind) and increase in virtue and the wisdom-life of the Dharma body, and when your conditions and capacities mature, you will sit on the seat of awakening and attain buddhahood, and escape from the triple world together with (other) sentient beings. This is like a great elephant that provides peace for both itself and others (by saving them from the hunters).

In the case of a small child elephant, although it could ward off the swords and arrows (of the hunters to some extent), eventually it will surely be taken in (and wounded by these attacks) and will be of no benefit to itself or others. (In the same way, if) a novice bodhisattva wishes to reenter samsara, when he comes in contact with samsara he will lose and retrogress 163

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from his good faculties, and the Dharma body will be destroyed. Even so, the virtue from arousing thoughts of great compassion are praiseworthy. Therefore, bodhisattvas, even though they fear (the suffering and delusions of) samsara, should constantly seek a basis for goodness and bear the burdens of sentient beings, and not be the same as those of the two vehicles [who are concerned only with their own awakening]. Even though (bodhisattvas) dwell in samsara, they do not covet (the objects of) the five sense desires; (they dwell in samsara) merely for the sake of the concurrent salvation (of both them and others), so they are not the same as ordinary (ignorant) beings. The Vimalakīrti Sutra says:

Do not abide in regulating and overcoming, and do not abide in not regulating and overcoming. Even though you know (the truth of) non-selfhood, do not grow weary of admonishing people; even though you realize nirvana, do not (take this as) permanent extinction; even though you realize (the truth of) the impurity (of this world), do not teach weary abandonment [of this world like that of an ascetic].

This is the meaning intended here. Much cultivation of the six perfections and the virtues of the basis of goodness resemble the physical fattening of sheep. To diligently contemplate (the truth of) transience so that all evil karma is destroyed is like sheep that have no (extraneous) fat because they are constantly afraid of the wolves. This is called the "features of cultivating prajñā-wisdom in deed." To practice for yourself and to teach others, to praise the Dharma (of prajñā-wisdom) and praise the people (who pursue prajñā-wisdom), calling upon the buddhas of the ten directions; this is realization and salvation. The majestic power of the buddhas will liberate you and free you from obstacles, so that you will have a rapport with the four types of the ten wisdoms. Thus, the oil of phenomenal (practices) will assist in increasing the clear light of the path, and so forth. If you are completely without insight into the principle (of reality) [or, "have no realization of the contemplation of reality"], and also have no (experience of) repentance in deed but still seek the sign of (approval from) the Buddha, you are wishing for (personal, worldly) benefit and plotting (to acquire) fame. The sign of (approval from) the Buddha cannot be had from such a situation. If there is no gap in your insight into the principle 164

(of reality), and you apply actual practice to destroy the obscurations, and repent with a true (sincere) mind, the sign (of the Buddha's approval) is to be found here.

The reason people should actually practice the auxiliary practices of the path is as follows. It is as if you strung together pearls at the place of two tens of thousands of millions of buddhas, and through this forgot the Mahayana, and thus could not teach (beings) with the Mahayana (Dharma). (As a result) you had to arouse this (Mahayana) by means of Hinayana (practices) through six hundred eons, leading to a fear of samsara and "gradually facing toward your father's house" [as in the parable of the ignorant son in the Lotus Sutra]. Therefore, know that you should appropriate the Hinayana (practices and teachings) to assist in (attaining) the Mahayana. Again, the Buddha first wished (to use) the Mahayana to teach (beings), but various buddhas did not approve, and thought it good that he consider (other, provisional) means, as a rich family used yellow dragon potion (to treat) their child's disease. It is not that the parents were stingy with tasty medicine, but realized that a strong (remedy) was needed. Indeed, the disease was healed when this (potion) was applied. The Buddha has an original vow to lead sentient beings to be like himself. How could he be stingy about (and hold back) the Mahayana? (It is just that sometimes) the situation is not advantageous, and must be responded to in accordance with the capacities of beings. Thus, he discloses the teaching of the auxiliary practices of the path (as appropriate). This is the meaning here.

3. The Steps on the Path and the Six Perfections

Question: If you cannot realize samādhi (of actionlessness) without cultivating the auxiliary practices of the path, then are not the six perfections superior to the steps on the path?

Answer: There are three options: (1) (The practice of) the six perfections destroys (the need for the practice of) the steps on the path, and (the practice of) the steps on the path destroys (the need for the practice of) the six perfections; (2) (The practice of) the six perfections involves cultivating the steps on the path, and (practicing) the steps on the path involves the six perfections; and (3) the six perfections are (indivisible from) the steps on the path, and the steps on the path are (indivisible from) the six perfections. 94c

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[1] (The practice of) the steps on the path as explained above are not able to "provide a link" with the true (realization of emptiness). If you cultivate the six perfections, you are able to destroy the (six) obscurations. (In this sense,) how can it not be that (the practice of) the six perfections destroys [the need for] the steps on the path? Sometimes one is not able to reach the other shore (of awakening) by means of the six perfections, but if you cultivate the steps on the path, you can attain awakening and realization. This means that the steps on the path destroy [the need for] the six perfections. [2] Suppose you cultivate the six perfections, first destroying the six obscurations, and then advancing to cultivate the steps on the path, and thus naturally realizing (awakening): this is to cultivate the steps on the path as (included in) the six perfections. (The practices) I have just explained above consist of cultivating the six perfections as (included in) the steps on the path. [3] The mutual inclusiveness of (the practices of) the six perfections and the steps on the path is as follows: [The Great Treatise says,] "Dāna, [the perfection of giving,] is Mahayana," and "the four mindfulnesses are also Mahayana." Dāna, [the perfection of giving,] and the steps on the path are neither two nor distinct, because they are (both) unobtainable. If we discuss in general concerning all the teachings, (we should say that) if there is no benefit from a certain practice, this is mutually destructive (for both the perfections and the steps on the path), and if there is benefit from a certain practice, then both should be cultivated mutually. In terms of the principle (of reality), both are mutually indivisible. Regarding the Four Noble Truths or (twelvefold) causes and conditions, [you should consider whether in "practicing" or contemplating these matters] is there (benefit) or is there not (benefit), or there neither is, nor is not [that is, it is indivisible from reality and thus "unobtainable"]. In broadly considering all Dharmas (teachings and practices), they all (should be considered as) having these three options. If you realize this meaning, you will be able to teach with mastery. How can (the practice of) the six perfections encompass the meaning of controlling and overcoming all the sense organs? [This is explained in terms of the Fourfold Teachings.]

1. Tripiṭaka Teachings

[1] If the six sense organs do not accept the six sense objects, this corresponds to the components of abandonment [or equanimity] and removal (of 166

afflictions) among the steps on the path; this is the controlling and overcoming of all sense organs through the perfection of giving. [2] If the six sense organs are not harmed by the six sense objects, this corresponds to right deeds, right speech, and right way of life among the steps on the path; this is the controlling and overcoming of all sense organs through the perfection of (upholding) the precepts. [3] If the odious six sense objects are pacified and endured without agitation, this corresponds to the four types of mindfulness among the steps on the path; this is the controlling and overcoming of sense organs through the perfection of patience. [4] If you are on guard regarding the sense organs and sense objects and never lax, this corresponds to the eight types of diligence among the steps on the path; this is the controlling and overcoming of all sense organs through the perfection of diligence. [5] If your thoughts are concentrated and undisturbed, and are not deluded by the six sense objects, this corresponds to the eight types of concentration among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of dhyāna meditation. [6] If you know that the six sense objects are transient, consist of suffering, are empty, and are quiescent, this corresponds to the ten types of wisdom among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of wisdom. This is the Tripiṭaka (Teaching and practices) for controlling and overcoming the senses and fulfilling the six perfections.

2. Shared Teachings

Again, [1] know that the eye (sense organ) is empty, and does not experience (substantive) sights. The visible forms (that are the sense objects of sight) are empty, and these visible forms are not experienced (substantively). Since both the sense organs and objects are (realized as) empty, this is called the practice of constant abandonment (of attachment to empty things). (The same is true for all the aggregates) up to and including consciousness; they are empty, and consciousness is not experienced (substantially). Phenomena [the objects of consciousness] are empty, and phenomena are not experienced (substantively). This is called the practice of constant abandonment. This corresponds to the components of abandonment (or equanimity) and removal (of afflictions) among the steps on the path, and is called the controlling 167

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and overcoming of all the sense organs through the perfection of giving. [2] The emptiness of visible forms [the objects of sight] is not able to harm the emptiness of the eye. The emptiness of the eye is not able to harm the emptiness of visible forms. (The same is true for all the aggregates) up to and including (consciousness). The emptiness of phenomena is not obtained by relying on consciousness, and the emptiness of consciousness is not obtained by relying on phenomena. This corresponds to right speech, right deeds, and right way of life among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of (upholding) the precepts. [3] Again, because the eye organ and its sight objects (of visible forms) are empty, it is not a matter of them being odious or acceptable, and not a matter of (patiently) enduring or not enduring (them as empty). (The same is true for all the aggregates) up to and including (the option that) because consciousness and its objects [dharmas] are empty, it is not a matter of them being odious or acceptable, and not a matter of enduring or not enduring (them as empty). This corresponds to the four types of mindfulness among the steps on the path; this is called the controlling and overcoming of sense organs through the perfection of patience. [4] The eye and its sense objects (of visible forms) are always empty, and there is never a time when they are not empty, as the latent (delusions) and prajñā-wisdom mutually correspond. (This is true for all the aggregates) up to and including (the option that) the consciousness and its objects [dharmas] are always empty, and there is never a time when they are not empty; this is called the mutual rapport of the latent (delusions) and prajñā-wisdom. This corresponds to the eight types of diligence among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of diligence. [5] Because the eye and its sight objects are empty, they are neither agitated nor concentrated. (The same is true for all the aggregates) up to and including (the option that) because consciousness and its objects are empty, they are neither agitated nor concentrated. This corresponds to the (eight) types of concentration among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of dhyāna meditation. [6] Because the eye and its sight objects are empty, this involves neither delusion nor wisdom. (The same is true for all the aggregates) up to and including (the option that) because the consciousness and its objects are 168

empty, they are neither delusions nor wisdom. This corresponds to the ten types of wisdom among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of wisdom. These are the Shared Teachings for controlling and overcoming the senses and fulfilling the six perfections.

3. Distinct Teachings

[1] If the eye and its sight objects (of visible form) include the ten dharma realms (from hell to buddhahood), the ten dharma realms each are different regarding superior and inferior fruits and recompense, and each of them have differences of profound and shallow causes for cultivating (the path); thus they involve immeasurable causes and results such that they cannot be exhausted, so that even if people remove their ignorance and can discriminate among the features of phenomena, there is no place to which they can be attached [because they are empty]. (This is true for all the aggregates,) up to and including (the option that) consciousness and its objects include the ten dharma realms, which can be discriminated but have no (substance) to be attached to. This corresponds to the components of abandonment (or equanimity) and removal (of afflictions) among the steps on the path, and is called the controlling and overcoming of all the sense organs through the perfection of giving. [2] If you discriminate concerning the eye and its sight objects and (all the other aggregates up to and including) consciousness and its objects, their features are immeasurable. If you do not make errors concerning someone's potential and harm someone else's good roots, and you yourself are not harmed by the immeasurable senses and their objects, this corresponds to right deeds, speech, and way of life among the steps on the path, and this is called the controlling and overcoming of all sense organs through the perfection of (upholding) the precepts. [3] Again, regarding the sense objects and organs of the ten dharma realms, whether you find them odious or acceptable, if your thoughts are not agitated and you abide calmly within their conventionality and are able to patiently endure until you accomplish the deeds of the path, this corresponds to the four types of mindfulness among the steps on the path, and this is called the controlling and overcoming of sense organs through the perfection of patience. [4] Again, when you discriminate among all the sense organs and their objects, if you experience thoughts of difficulty and suffering yet do not retreat from 169

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among them, and have courage while within samsara, this corresponds to (the eight types of) diligence among the steps on the path, and this is called the controlling and overcoming of all sense organs through the perfection of diligence. [5] Again, when you discriminate among all the sense organs and their objects, if your thoughts are not broken and disturbed, neither agitated nor biased, this corresponds to (the eight types of) concentration among the steps on the path, and this is called the controlling and overcoming of all sense organs through the perfection of dhyāna meditation. [6] Again, when you discriminate among all the sense organs and their objects, prescribe medicine appropriately with the power of the wisdom of the path, using good and skillful means yet not becoming defiled by nor attached to (the senses). This corresponds to all (the ten types of) wisdom among the steps on the path; this is called the controlling and overcoming of all sense organs through the perfection of wisdom. These are the Distinct Teachings for controlling and overcoming the senses and fulfilling the six perfections. 4. Perfect Teaching

Again, as it says in the Aṅgulimāla Sutra, "These so-called 'eye organs,' with the constant (gaze) of the Tathāgata, are complete and without lacking in cultivation, and see fully and clearly." This indicates (the limits of) the sight organs of (those of) the nine dharma realms [outside the realm of buddhahood]. "The constant (gaze) of a tathāgata" refers to the idea that the nine realms, in themselves, (seem) each individually to be not truly (real), but when a tathāgata contemplates them they are, from (the perspective of) the Dharma realm of the Buddha, (seen to be) neither different [lit., "two"] nor distinct. "Without lacking in cultivation" means to perceive all sense organs as with the buddha eye; this is the threefold truth in a single thought, in which the perfect causes are complete, and there is no lack or decrease (in your cultivation of the path or realization). "Seeing fully and clearly" means to be fully illuminated concerning the real, and to be clearly illuminated concerning the conventional. Since the three wisdoms are included in a single thought, the five kinds of eyesight are all included and with perfect illumination. This is called "fully perceiving buddha-nature." "Seeing" depicts "perfect realization" (of awakening) and "cultivation" depicts "perfect causes." Again, "complete cultivation" refers to (the practice of the six perfections, as follows): [1] to contemplate the sight organ [the eye] and 170

abandon the defilements of the two extremes is called dāna [the perfection of giving]; [2] for the eye not to be harmed by (the afflictions of) the two extremes is called śīla [the perfection of upholding the precepts]; [3] for the eye to be quiescent and not be agitated by (the afflictions of) the two extremes is called kṣānti [the perfection of patience]; [4] for (all the senses from) the eye to consciousness to naturally flow into the sea of "the wisdom that all is empty" is called (the perfection of) diligence; [5] to contemplate the eye in its true nature is called superior concentration [the perfection of dhyāna meditation]; [6] to illuminate the Middle Path concerning the eye by means of universal wisdom is called (the perfection of) wisdom. This is what it means (to practice) the "cultivation that is not lacking" for the eye. Since there is no lack, one "sees fully (and clearly)," and one can perceive the Dharma realm of the eye. This can be applied (to all the aggregates), so that (all the senses) up to and including consciousness "with the constancy of a tathāgata, complete and without lacking in cultivation, sees fully and clearly." Each individual sense organ is simultaneously empty, conventional, and the Middle. This threefold contemplation in a single thought is called "cultivation that is not lacking." The eye of wisdom, the Dharma eye, and the buddha eye are realized and attained in a single thought; this is called "seeing fully." (The details are) all as explained above. This is so for the sense organs; the same is true for the sense objects, and the same is also true for all the Dharma teachings. This is the Perfect Teaching for controlling and overcoming the sense organs and fulfilling the six perfections. In this way, the auxiliary practices of the path assist (in realizing) the ultimate path. You should know that (the practice of) the six perfections is able to universally control and overcome all (the passionate afflictions and delusions of) the sense organs. The Perfection of Wisdom in 25,000 Lines says, "The one who gives, the one who receives, and the material wealth (itself) are all 'unobtainable'; this is the fulfillment of the perfection of giving." Denying these three things and not being attached to them is the essence of dāna [the perfection of giving]. That one should "fulfill" this means that one should practice giving both of material wealth and the Dharma; thus dāna is completely fulfilled. The phenomena and the principle (of giving) are both perfect, and both oneself and others are benefited; this is called "fulfillment." "Phenomenal" (giving) refers to destroying the actual phenomena of parsimony and the abandoning of material wealth. The "principle" (ideal of 171

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giving) refers to destroying parsimonious thoughts and "abandoning" [that is, "giving away"] the Dharma (teachings). This twofold destroying and twofold abandoning means that (both) the essence and function (of giving) are fulfilled; this is called the "perfection" (of giving). 3. The Steps on the Path, the Six Perfections, and the Noble Demeanor of the Buddha

How do the six perfections encompass the noble demeanor of the Buddha? The Buddha is endowed with noble demeanors such as ten powers, (four) fearlessnesses, and (eighteen) unique qualities. To cultivate the four (types of) steps on the path within a single thought is called "cultivating the noble demeanor of the Buddha." To realize the buddha eye and the Buddha's wisdom is called "attaining the noble demeanor of the Buddha." 1. Encompassing the Ten Powers

For verbal convenience let us clarify the encompassing of the ten powers (and so forth) in terms of the steps on the path.

[1] [The power of knowing whether a position or place is suited to the path or not.] The four types of the steps on the path are determined in their causes and effects by the wisdom [or knowledge] of the four types of the Four Noble Truths. Knowing (the Noble Truth of) the causes (of suffering) as arising and perishing determines the experiencing of suffering in the triple world, this has its place; if (knowing the Noble Truth of) the causes (of suffering) as arising and perishing leads to the (Hinayana) nirvana of no remainder, this has no place. If (knowing the Noble Truth of) the path as arising and perishing is able to exhaust suffering and (lead to) the realization of nirvana, this has its place; if (knowing) the path as arising and perishing leads to (rebirth in) the triple world, this has no place. [The same is true for the other four aspects of the Four Noble Truths] up to and including [the truths as "spontaneous"]. (If knowing the Noble Truth of) the causes as spontaneous penetratingly leads to (rebirth in) the world of transformations, this has its place; if it penetratingly leads to supreme nirvana, this has no place. If (knowing the Noble Truths of) the path and extinction as spontaneous penetratingly leads to (gaining) universal wisdom, this has its place; if it penetratingly leads to (the wisdom of) the two vehicles, this has no place. To know these four types of (knowing) causes and results within 172

a single thought, and be able to clearly distinguish and determine them, is called (the first) "power of (knowing whether) a position (or place is suited to the path) or not." Therefore, the Tathāgata's preaching of the Dharma is like a lion's roar, (and he says) "It is only within my Dharma that the four fruits of the śrāmaṇa (stream-enterer, once-returner, nonreturner, and arhat) are (possible)." This is the meaning here.

[2] The power of the knowledge of karmic deeds and retribution is as follows. To know the four types (of the Noble Truth) of the causes (of suffering) is to know karmic deeds. To know suffering is to know the retribution (from karmic deeds). The same is true for (the Noble Truths of) the path and extinction. To distinguish between the four types of karmic deeds and retribution, and not be mistaken concerning their shallowness or profundity, is the second power.

[3] The power to know dhyāna meditation is as follows. The four types of the truth of the path include eight types of concentrations. To distinguish between shallowness and profundity and to be clearly illuminated concerning them without any error is the third power.

[4-6] The power to know the faculties, desires, and natures (of beings) is as follows. To know that the sufferings and causes (of suffering) of the past are not the same (for all sentient beings) is called "the power of (knowing) the faculties (of beings)." To know that the present sufferings and causes (of suffering), and the desires for pleasure, are not the same (for all sentient beings) is called "the power of (knowing) the desires (of beings)." To know that the future suffering and causes (of suffering), and the attainments and losses, are not the same (for all sentient beings) is called "the power of (knowing) the natures (of beings)." These are the fourth, fifth, and sixth powers. [7] The power to know the places where the paths lead is as follows: to know the places to which the Four (Noble) Truths of the path lead is called the seventh power.

[8-9] The power to know your own past lives and the destinies of other beings [lit., "divine insight"] is as follows. To be illuminated concerning the various potentials in the past, whether good or evil, in one life or many, and of the length or shortness of your life span: this is called the power of (knowing) your past existences. To be illuminated concerning the attractive or repulsive places one could be born in the future is called the power of divine insight. These are the eighth and ninth powers.

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[10] The power to exhaust (defiled) outflows refers to the liberation of undefiled mind or thoughts of wisdom and so forth that is illumined through the four types of the truth of extinction.

One Dharma teaching thus includes four types. As a king speaks with veiled words but a wise minister can understand his intent, so the Buddha teaches ten powers that apply to these four types of potentials, so that those of the Hinayana are not led to slander the Mahayana and thus harm their (potential) good qualities, and those of the Mahayana are not led to attain (merely) the Hinayana and thus constrain their good roots. Each is alone in what they hear, and each benefits individually. Because (the Buddha) has such uncontrived skill in tentative means, he has the title "Humane One" [that is, Śākyamuni]. Bodhisattvas are the wise ministers who profoundly understand (the Buddha's) veiled words. If they know that his intent is to be found in the Tripiṭaka Teachings, they will ask for (the standpoint of) "arising and perishing." They inquire earnestly, and lead those with (proper) conditions to quickly realize awakening. (The same is true for the others of the Fourfold Teachings,) up to knowing that (the Buddha's) intent is to be found in the Perfect (Teaching); they will at times commend (the standpoint of) "spontaneous" or ask for (the standpoint of) "spontaneous," thus leading others to attain understanding. A single sound of varied chants is heard by many and all rejoice. The oral mysteries (of the Buddha) are unlimited, and the meaning cannot be exhausted. As above, there are four interpretations (of the Fourfold Teachings); how can you doubt that this is sufficient? Question: The ten powers are the noble demeanor of the Buddha. How can they be learned by beginners, and how can they be attained? Answer: The Great Treatise says:

When bodhisattvas practice prajñā-wisdom they do not (yet) dwell in the ten powers or the (four) fearlessnesses. Since the Buddha is not lacking in any of the Buddha Dharmas, he can surely dwell (in them). Since bodhisattvas do lack (some) Buddha Dharmas, how can it be asserted that they dwell (in the ten powers and so forth)?

Let me explain this. When bodhisattvas cultivate the good qualities of a buddha, for many, grave attachments still arise. They must destroy these 174

grave mental states, and therefore it is said that they do not (yet) dwell (in the ten powers and so forth).

[Question:] If this is so, then first you cultivate (the path) but do not yet attain (these qualities), and later it is said that you realize the levels (of a buddha). What, then, does this have to do with beginners? [Answer:] If we rely on the chapter on the ten abodes in the Flower Garland Sutra, it says that "bodhisattvas attain the portion of the ten powers due to arousing the first aspiration (for awakening)." [Later in the sutra it says:] The divine being Right Mindfulness said to (Bodhisattva) Dharma Wisdom, "Beginning bodhisattvas cultivate the (provisional) means of the ten powers. How do they know that their (worldly) home is not (their true) home, so that they can leave (their secular) home and learn the path? How do they use means to cultivate noble conduct, become endowed with the path of the ten abodes, and quickly attain awakening?" (Dharma Wisdom) answered, "Bodhisattvas first should distinguish ten types of dharmas, that is, the three deeds [of six dharmas], the Buddha, Dharma, and Sangha, and the precepts. If the body (itself) was noble conduct, then noble conduct would be defiled, like a mass of worms. If physical deeds (themselves) were noble conduct, then (noble conduct would be) the four activities (of going, stopping, sitting, and lying down), glancing around, and lifting and lowering your feet. If the mouth (itself) were noble conduct, then (noble conduct would be) sounds, breath, lips, teeth, and the movement of the tongue. If verbal deeds (themselves) were noble conduct, then (noble conduct would be just) words.… (And so forth,) up to, if the precepts (themselves) were noble conduct, the (noble conduct would be) the precepts platform, the questions on purity by the assembly of ten (witnesses), the precept master, the fourfold motions (of the ordination ceremony), shaving the head, begging, and so forth? None of these are noble conduct. Where is noble conduct? Who possesses noble conduct? The three times (of past, present, and future) are undiscriminated, like emptiness. This is called (skillful) means. Again, further cultivation and an increase of these ten dharmas results in the ten powers that are exceedingly profound and immeasurable. Those who contemplate in this way will quickly attain all the virtuous qualities of the buddhas. At 175

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the time of their first aspiration they will already perfect correct awakening, know the true nature of all dharmas, and be fully endowed with the body of wisdom, and this awakening does not rely on others." In light of this clear text, how can it be said that a beginner does not cultivate and realize the ten powers?

Again, as the Sutra on the Bodhisattva Stages says:

Bodhisattvas know the womb of the Tathāgata (tathāgatagarbha). They cultivate the dhyāna meditation of self-nature before they (even) hear or ponder (the Dharma teachings), and attain the realization of universal dhyāna meditation. There are three types of "universal dhyāna meditation." First is that of the bliss of manifesting the Dharma. Because of this bliss of manifesting the Dharma, this is called the "stage of joy." Second is giving birth to the concentration of the potential of the ten powers, and to the removal (of afflictions) and the realizations of those of the two vehicles. Third is the dhyāna meditation of benefiting sentient beings. (Being at the stages of) the ten abodes is called "hearing and pondering" (the Dharma), and (being at the stages of) the ten levels of practice is called "wisdom through hearing" (the Dharma). By cultivating (the dhyāna meditation of) self-nature before this "hearing and pondering" (the Dharma), you realize the universal dhyāna meditations, the attainment of which includes these three Dharma (teachings and practices).

How, then, can it be said that these (Dharma teachings and practices) are not for the beginner to cultivate or to realize? The evidence of these three (texts) is clear. The steps on the path, the six perfections, and the ten powers of the Buddha are mutually involved and encompass each other, as I have explained above. If you cultivate the steps on the path and the six perfections, this is to cultivate the ten powers of the Buddha. If you regulate and overcome the six sense faculties and fulfill the six perfections, you will have fulfilled the ten powers, which is no different from dwelling in the noble demeanor of the Buddha.

The Treatise on the Ten Stages says, "(The ten) powers are all supporting aids, and their energy cannot be exhausted." The Sutra on the Bodhisattva Stages says, "The attainment of something superior and the ability to endure it is called 'power.'" These ten "places" [that is, the ten powers] are reality; 176

they involve freedom from empty delusions and victory over the demons. It involves practice on your own; therefore, it is called "the attainment of something superior." It involves the ability to benefit sentient beings through (skillful) means; therefore, it is called "the ability to endure." [Question:] The power of the Buddha is immeasurable. Why is it limited to ten (types)?

[Answer:] In reality there is only one wisdom, but we say there are ten with relation to ten matters. These ten are sufficient for teaching and transforming sentient beings. When ten are provided, the rest should also be known. The Aṅgulimāla Sutra says, "The 'ten powers' are a teaching for śrāvakas, and are not of the Mahayana. The Mahayana involves immeasurable powers." These two interpretations more fully manifest the meaning of the four types of the ten powers.

2. Encompassing the Four Fearlessnesses

How do the parts of the way encompass the four fearlessnesses? (1) Fearlessness from (having attained) all-wisdom refers to completely knowing the four types of the Noble Truth of suffering and making (conventional) distinctions (concerning this truth) for the sake of others, to clearly indicate their faults, to be determined and roar like a lion, without even a trace of fear, and to have no difficulty in affirming this teaching (as right) or denying that teaching (as wrong). (2) Fearlessness (in teaching) the obstacles to the path refers to being determined and roar like a lion even if the four types of the Noble Truth of the causes (of suffering) obstruct the four (types of the Noble Truths of) the path and extinction, and to have no difficulty in saying that this does not (really) obstruct the path. (3) Fearlessness in (teaching) exhaustively of suffering and the path refers to (knowing) the four types (of the Noble Truth) of the path and being able to practice the path, attaining the exhaustion of suffering and transcending this (mundane) world, being determined and roar like a lion, without even a trace of fear. (4) Fearlessness from having no defiled outflows refers to the four types of the (Noble) Truth of extinction each having something to be realized and each having something to be extinguished, to be determined and roaring like a lion, without even a trace of fear. Thus, the steps on the path and (the four) fearlessnesses are mutually involved and encompass each other. If you cultivate the steps 177

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on the path and the six perfections, this is to cultivate fearlessness, and to dwell in the noble demeanor of the Buddha.

The Great Treatise says:

To be fully endowed (with good qualities) within your mind is called "power"; to function externally without being afraid is called "fearlessness." The Treatise on the Ten Stages says:

Why is it said that there are "four" or the single item called fearlessness? It is because you have no doubt concerning four matters that there are said to be four (types).

(On the other hand,) the Buddha has no fear regarding all matters. Why, then, are there only four (types of fearlessness)? Because this raises the essential matters and reveals the details (concerning these four types of fearlessness); then you will not have fear concerning other matters. 3. Encompassing the Eighteen Unique Qualities

(For the steps on the path) to encompass the eighteen unique qualities is as follows.

First is to be (1) physically and (2) verbally without fault. These two qualities correspond to (the aspects of) the four types of the steps on the path of right deeds, (right) speech, and (right) way of life. Not being haughty when receiving offerings, and not becoming dejected when being subject to slander is called (5) "complete meditative concentration." To constantly maintain concentration in the four proper activities (of going, stopping, sitting, and lying down) is called (6) "not being indifferent to or abandoning anyone." These two qualities correspond to the aspects of the four types of the steps on the path of the eight types of concentration. To cultivate the precepts physically and (to cultivate) wisdom mentally without becoming exhausted is called (7) "not lacking in zeal." To compassionately save others, and to abide calmly in quiescent extinction that neither increases nor decreases, is called (8) "not lacking in diligence." To experience suffering for immeasurable eons for the sake of all sentient beings is called (9) "not lacking in mindfulness." These three qualities correspond to the aspects of the four types of the steps on the path of the eight types of diligence. 178

To constantly illuminate the minds of sentient beings in past, present, and future, without contemplating anything else, and to preach the Dharma for their sake without losing the previous mindfulness, is called (10) "not lacking wisdom." To keep in mind the (mundane) matters of the past, present, and future, and not forget them is called (11) "not lacking in liberation." To spontaneously attain awakening, unlike those of the two vehicles, is called (12) "not lacking in the knowledge and insight of liberation." To have as your basis the wisdom of all physical deeds, and to attain unobstructed wisdom to preach without exhaustion, is called (13) "physical deeds accompanied by the action of wisdom." (14-15) The action of wisdom accompanied by verbal and mental (deeds) is also like this. These eleven qualities correspond to the ten types of wisdom within the four types of the steps on the path. The summation of the encompassing of these qualities (by the steps on the path) is as explained above.

4. Encompassing the Four Unobstructed Eloquences

(For the steps on the path) to encompass the four unobstructed wisdoms [or "eloquences"] is as follows. To be unobstructed regarding the Dharma teachings refers to the names and words of the Dharma teachings regarding the four types of the Four Noble Truths. Names and words are discriminated by the mind; if there is no mind (or thoughts, or mental process), then what will produce names? Since we already realize that one thought is immeasurable thoughts, we can also know that one name is immeasurable names. "Names" are inexhaustible. This is called "to be unobstructed concerning the Dharma teachings."

To be unobstructed regarding the meaning (of the Dharma) refers to (realizing that) all Dharma teachings and all names return to one meaning, that is, the meaning of truth as it is. This is called "to be unobstructed regarding the meaning."

To be unobstructed regarding words refers to fully understanding all (verbal expressions), even though the words and expressions of the sentient beings of the ten dharma realms are not the same. The sounds and words of the ten realms are realized in one sound and word, so if you know (the words of) one realm, you understand (the words of all) ten realms, without any obstructions. This is called "to be unobstructed regarding words." 179

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Again, the "Dharma teachings" consist of the Dharma gates of the Four Noble Truths, the "meaning" consists of the four types of the truth of the path, and the "words" consist of the four types of the truth of suffering. To be unobstructed regarding eloquence in preaching refers to be skillful in using the four types of the Four [Noble] Truths as applied to the capacities and conditions (of sentient beings). To turn and join (the immeasurable variations of the teachings) and to preach without exhaustion, leading others to the bliss of hearing (the Dharma), preaching all words within one word, with all meanings expressed in all sounds; this is surely the way to be imbued with benefits individually, each according to their own spiritual capability. The summation of the encompassing (of these by the steps on the path) is as explained above.

5. Encompassing the Six Supranormal Abilities

(For the steps on the path) to encompass the six supranormal abilities is as follows. The three supranormal abilities of the (divine) eye, the (divine) ear, and appearing wherever you wish are as explained above in the section on regulating and overcoming the sense faculties. (The three supranormal abilities of) reading other minds, knowing past lives, and exhausting defilements are as explained in (the section on) the ten powers. 6. Encompassing the Three Illuminating Insights

(For the steps on the path) to encompass the three illuminating insights is as explained under the six supranormal abilities.

7. Encompassing the Four Inducements

(For the steps on the path) to encompass the four inducements is as follows. (1) If you practice giving, this is encompassed by the components of awakening of abandonment [or equanimity] and removal (of afflictions) among the four types of the parts of the path. (2) "Loving words" are included in right deeds, (right) speech, and (right) way of life among the four types of the parts of the path. (3) "Beneficial action" and (4) "help through affinity" correspond to the eight concentrations among the four types of the parts of the path. Samadhic concentration involves supranormal abilities, and therefore you are able to perform beneficial actions and to help through (feeling) affinity (for others).

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