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(For the steps on the path) to encompass dhāraṇī spells is as follows. Holding good qualities is like a vessel filled to the brim with water; inhibiting evil qualities is like building (a fence of) thorns to protect the fruit. This corresponds to the four proper endeavors among the aspects of the four types of the steps on the path. One endeavors to hinder two evil (qualities), and endeavors to arouse two good (qualities). Therefore, the Treatise on the Ten Stages says:

Severing evil qualities that have already arisen

is like removing a poisonous snake.

Severing evil qualities that have not yet arisen

is like making a dike for flowing water [in anticipation of a flood].

Bolstering good that has already arisen

is like irrigating plants that produce sweet fruit.

(Encouraging) good qualities that have not yet arisen is like boring on wood to produce a fire.

9. Encompassing the Thirty-two Major Marks

(For the steps on the path) to encompass the thirty-two major (physical) marks (of a buddha) is as follows. The Treatise on the Ten Stages says: In the chapter on the thirty-two marks in the Abhidharma, each individual mark is distinguished as having three types, that is, the essence of the mark, the karmic deeds [or causes] of the mark, and the results of the mark. The Great Treatise says, "(A future buddha) plants the seeds of the thirtytwo marks over (a period of) a hundred eons." This is the meaning here. If we step back and examine this (encompassing of the thirty-two marks) in terms of the aspects of the six perfections of the steps on the path of the Tripiṭaka Teachings, (we should say that) in the final analysis it does not go beyond giving, (upholding) the precepts, and wisdom. I will not go into a troublesome explanation, but you should be able to know the meaning of encompassing (in this context).

The essence, activities, and fruit of the (thirty-two) marks for the Shared Teachings are not the same as the above (for the Tripiṭaka Teachings). If 181

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we were to seek the Buddha (only) regarding these (physical) marks, then a world ruler [cakravartirāja] would be (the same as) a tathāgata. People (who think) in this way practice a heterodox way. The Buddha taught that "the thirty-two marks are not (substantial) thirty-two marks." Each and every one is purified by the mind of emptiness; that which corresponds to emptiness is called a (true) mark. The Treatise on the Ten Stages again says, "Bodhisattvas singlemindedly cultivate the deeds (that cause) the thirty-two marks, and all have wisdom as their basis." This refers to the wisdom of emptiness. If so, then the thirty-two marks are all encompassed by the perfection of wisdom and the ten wisdoms that are the aspects of (the steps on) the path. This is the meaning (in the context) of the Shared Teachings.

Again, the two previous (Tripiṭaka and Shared) Teachings of the steps on the path clarify the causes so that you can attain (the thirty-two marks) through cultivating the karmic deeds for the marks, and discuss the fruits so that you can attain the essence of the marks. However, though these marks are a little superior to those of a cakrarāja world ruler, Māra is also able to transform himself (to possess them); therefore they are not particularly unique (to the Buddha). (Also,) when you enter nirvana without remainder, these (physical) marks are extinguished forever. This is like obtaining a bronze (mirror), but not being able to see your face (in it). Those of the two vehicles and the Buddha of the Tripiṭaka Teachings can both realize true (emptiness), but this is not the (ultimate) image of the Dharma realm. You should know that the two previous (understandings of the) steps on the path are not the (true, ultimate) cultivation of the (thirty-two) marks. The latter two (interpretations) of the steps on the path (of the Distinct and Perfect Teachings) are the (true, ultimate) cultivation of the (thirty-two) marks. The Lotus Sutra says:

Having profoundly mastered the features of offenses and goodness, and universally illuminating all ten directions, (a buddha's) extremely sublime and pure Dharma body is endowed with the thirty-two marks. If you realize the Middle Path, then the Middle Path is endowed with these (thirty-two) marks. As we see in the Lotus Sutra, if those of the two vehicles are disclosed to, signified concerning, awakened, and enter the sublime (Dharma) and encounter the Middle Path, they receive the prediction 182

of the eight phases of a buddha's (historical) life. This is analogous to acquiring a mirror in which myriad images will certainly be reflected; those of the Mahayana attain the Middle, and so there is nothing that they cannot manifest. The "marks of the Dharma body" are called the "true marks." The Vimalakīrti Sutra says, "(The Buddha) has already abandoned the marks and characteristics of worldly existence." The world ruler and Māra adorn their bodies with worldly marks, but these are all empty delusions; therefore, it is said that (the Buddha) "has already abandoned" them. The Middle Path is like a clear mirror; originally it has no marks [but only reflects images]. To have no (substantial) marks and yet (to manifest) marks means that having somewhat attractive or ugly (features) depends on this—more or less (manifesting them) in response to conditions. Such a universal manifestation of a physical body is a "true mark." The Contemplation of the Buddha of Immeasurable Life says, "The Buddha Amitāyus has eighty-four thousand marks, and each individual mark contains eighty-four thousand secondary marks." The Sutra Expounded by Satyanigrantha and the Flower Garland Sutra say, "The (thirty-two major) marks are like a sea of great marks, and the (eighty) secondary marks are like a sea of minor marks." This is called a "sea of marks"; why should it be limited to thirty-two marks? Conditions are not the same, and there are more or less depending on the person. These are the truly real marks, and are encompassed by the steps on the path of the Distinct and Perfect (Teachings). This meaning should be known, and does not require going into details.

4. Summary

You should thus know that the auxiliary practices of the path of the six perfections encompass all good dharma practices, which are immeasurable and unlimited, as I have taken up above regarding twelve items to indicate only a fragment of the meaning. You should know that the remaining (elements that are not explicitly discussed) are also encompassed. Since the auxiliary practices of the path are like this, how much more is it so of the path proper.

8. Knowing the Graded Levels of Attainment

Eighth is to clarify the graded levels (of attainment). There are two types of levels, the true (levels) and those of resemblance. Those who have the 183

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knowledge and insight of liberation can clearly discriminate between (true) vermilion and the violet (color that resembles it). They will not make the mistake of saying that they have attained what they have not yet attained, or presume that (attaining) the four good roots is (the same as attaining) the first fruit (of the stream-enterer), or that (attaining) the first fruit is (the same as attaining the level of) one who has nothing more to learn. They will themselves know what they have severed, and realize what they have not yet severed or realized. Although the names of the levels are different for the four gates (of the Tripiṭaka, Shared, Distinct, and Perfect Teachings), there is not even a slight difference in (the objects of) what is to be severed and in the principle of truth (to be realized).

1. The Levels in Terms of the Fourfold Teachings

1. Tripiṭaka Teachings

(The teachings of) the two vehicles discuss in detail severing the bonds (of passionate afflictions) in a single lifetime, so the timeframe is hurried. Their teachings are clear, being largely the same with minor differences, so mistakes can be avoided. The bodhisattva teachings involve not only a long time and practice with a distant (goal), but (the content of) their wisdom and severance is distinct. The pathways are different, but the goal to which they return is one. (The bodhisattvas of) the six perfections (of the Tripiṭaka Teachings) do not yet realize buddhahood after their first incalculable eon (of practice); after their second incalculable eon they realize (buddhahood) but do not yet preach (the Dharma); after their third incalculable eon they realize (buddhahood) and preach. For a hundred eons they plant the seeds of the marks of a great person, become endowed with five good qualities, and attain the stage called "nonretrogression." These are all levels of "resemblance." To sit on the seat of awakening and become a buddha is called the "true level." These (Tripiṭaka) Teachings are at first shallow, but involve graded levels; how can it be said that ordinary people, with minds that create (delusions), are at a high level? If this is not overweening arrogance, what is? 2. Shared Teachings

As for the levels of the true and resemblance in the Shared Teachings, (the content of) wisdom [in realizing emptiness] is different than that of the Tripiṭaka (Teachings), but the levels of severance are not different. The 184

bodhisattva levels are clearly not the same. The common and distinct meanings of the terms are as (explained in detail) in the Profound Meaning of the Lotus Sutra (Fahuaxuanyi).

3. Distinct Teachings

The levels of delusions to be severed and (attaining) wisdom for the Distinct Teachings are as follows. Those of the two vehicles are as deaf and dumb, and are not a part of this realm (of the Distinct Teachings); therefore, this is called "distinct." Generally, the clarification of the levels and stages (of these teachings) are from the Summary of the Great Vehicle (Mahāyānasaṃgraha) and the Flower Garland Sutra, and the meaning (of these stages) is found therein. However, the meanings of the Distinct (Teachings) are manifold, with different explanations in accordance with the capacities (of the listeners). Horizontally there are the four gates that are not the same, and vertically there are (the differences of the) steps to be climbed, and deep and shallow (teachings and practices). You cannot fix and cling to one sutra [as the only true one], or mutually affirm or deny [the sutras in general on the basis of one]. Again, bodhisattvas have produced treatises of the Shared (Teachings) to interpret the sutras, or have produced treatises of Distinct (Teachings) to interpret the sutras. For example, Nāgārjuna produced a thousand treatises, and the treatises produced by Vasubandhu and other bodhisattvas are beyond measure. There are few who can master (all of) these (works). How, then, can you be at pains to take only one sense and criticize the rest of the teachings? If, indeed, you insist on making such judgments, you will forfeit the Buddha's (skillful) means and invite calumny upon yourself. Wishing to proclaim the path, you will instead choke and obstruct it. Now I will clarify the Distinct levels. There are different explanations of the four gates which are various and not the same. (However,) although there are ways and paths in every direction, that to which they lead is one. There are not yet so many treatises in this place, [that is, in China, as compared to India,] but if we infer on the basis of the previous four gates, if (you realize) the various levels as taught by the Shared Teachings you will know that this is the same as (realizing) the real truth, and if (you realize) the various levels as taught by the Distinct Teachings you will know that this is the same as (realizing) the Middle Path. The (Lotus) Sutra says, "Although various paths 97c

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are taught, there is really only One Vehicle" and "the dharmas that are taught are all for reaching the stage of all-wisdom (of a buddha)." If you understand this meaning, it is easy to put an end to suspicious doubts, and conflicts will not arise. The various levels have already been summarily explained above in the section on "deconstructing the conventionality of conceptual attitudes." If you wish to know (the details concerning these matters) you should check that (passage).

Ten meanings of adapting or integrating the Buddha Dharma. Again, there are ten meanings to adapting [or "integrating"] the Buddha Dharma. 1. First is to clarify the principle of the path, that is, (the principle of reality is that all things are) absolutely quiescent and separate (from all verbal expression) and beyond conceptual understanding. [There are attempts to express it,] such as with the Four (Noble) Truths, the threefold (truth), two (truths), one (truth), or no (truth), in accordance with the feelings (of sentient beings) or wisdom (of the Buddha), by exposing or merging (the teachings). If you know this meaning, the tentative and real (aspects) of the principle of the path, (these things will be) naturally and spontaneously illuminated. 2. Second is to establish the structure and framework of the doctrines, embracing the secret and the disclosed (teachings), and to "straighten the flow" of the large (Mahayana) and the small (Hinayana). This involves [applying the hermeneutical categories of] gradual, sudden, variable, and secret, and (the four Teachings of) Tripiṭaka, Shared, Distinct, and Perfect. If you realize this meaning, you should know the exposing and merging of the vocal teaching, and how to teach the path of transformation (for saving others). 3. Third, (some of the contents of) the sutras and treatises are contradictory and their words and meanings are mutually opposed. They cannot be reconciled by (ordinary) emotional beings, and a commonality cannot be found even by those with broad understanding. Debates have raged from ancient times, with no resolution [or "thaw"] from generation to generation. If you realize the meaning of the four methods of instruction, however, you can disclose and adapt these binding entanglements, get them off your chest, and freely be rid of them, so that you will not be in a quandary or have doubts about this and that.

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4. Fourth, if you know that you wrongly grasp (things and concepts), but still give rise to the obstacles of attachments, you (should) skillfully destroy and exhaustively purify (these attachments). Totally expel (all the mistaken views and conceptual attitudes that are) individual, multiple, integrated or combined, and beyond words. (Also know that) the one who does the destroying is (empty,) just like that which is being destroyed; what is there to be attained?

5. Fifth is to become bound to the true Dharma teachings, and matched with the (appropriate) level of practice. Cultivation (of the path) involves (conventional) means, and realization involves steps. (If you realize the proper balance of) the tentative and real, and Mahayana and Hinayana, and do not go to excess regarding (the levels of) the erudite and the noble, then how can you give rise to the offense of overweening pride? 6. Sixth, be unobstructed both vertically and horizontally regarding one Dharma gate. Progressively connect the threads and indefatigably realize (the meaning of) the text.

7. Seventh, reveal (the meaning of) the text in stages, as in mutually fastening hooks and chains, and show a devotion for (the context and) the relationships (among the texts).

8. Eighth, gradually settle the interpretation of the sutras with agreeable embellishments. In general, use the various methods (explained) above [in the Mohezhiguan] and finally interpret (the Dharma teachings) in accordance with the words (of the texts). The meaning should then follow, and the text should (then be understood).

9. Ninth, in translating the Sanskrit into Chinese [and English], find words that share and combine (the meaning of both), and in using the vernacular do not obstruct (the meaning).

10. Tenth, with each and every phrase and verse, as you hear it and cultivate it, enter it into your mind and contemplate it. If your contemplation harmonizes with (the meaning of) the sutra, your contemplation will receive a seal (of approval). If you contemplate with such a seal (of approval) in your mind, this is not like counting someone else's treasure [because it is your own experience].

I do not have the time to broadly examine the (ninth) issue of translating words [from Sanskrit to Chinese, or in general from one language to 187

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another], but regarding the (other) nine issues I am not in agreement with either the textual scholars of this world, nor in agreement with meditation masters who (merely) practice dhyāna meditation. There is a type of meditation master who is concerned only with the single intent of contemplation. Or some are shallow and some are spurious (even regarding meditation), and are completely lacking regarding the other nine (issues). This is not a false charge. Those who have the eye of a later (stage of) erudition should realize and know this.

4. Perfect Teaching

Next (it should be known that the category of) "graded levels" is (merely) one of the ten meanings. Suppose we examine the graded levels in terms of the Perfect Teaching. Vast distinctions are to be made within (the section on) bodhisattvahood as the object (of contemplation). There I will discuss the realization (of awakening), but now (I will discuss only) the cultivation (of the path), and so I will be brief. If you cultivate the means of the four samādhis (of constantly sitting, constantly walking, both sitting and walking, and neither sitting nor walking), this is as I have explained above. However, in the Method of Repentance for Practicing the Lotus Samādhi (T. 1941) I have provided another explanation of the means (for this practice) in terms of "fivefold repentance in the six times," so now I will clarify the features of the levels in terms of the fivefold repentance.

2. The Graded Levels in Terms of the Fivefold Repentance First, know the ten kinds of mind that go against and with (the flow of samsara), and fix the true aspect (of reality) as the object (of your contemplation). This is the first (step of) repentance. This means that you are constantly repenting, and there is no time when you are not repenting. However, the thoughts of the principle (of reality) are minute and obscure, so if your practice of contemplation is superficial, a dark evil (haze) will cover and obstruct them, making it difficult to quickly disclose the dawn (of awakening). (In order to) repeatedly act physically and verbally (in ways that) assist the arousal of (proper) mental deeds, so that (your thoughts) will quickly reach a rapport (with the principle of reality), you should in addition practice the fivefold repentance (as follows).

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1. Repentance. [The first character of the compound for "repentance" in Chinese], "to confess," refers to stating and exposing your previous evil (deeds). [The second Chinese character], "to regret," refers to (the intent to) reform (the evil of) the past and (look forward) to cultivating (the path) in the future. [You should chant:]

The Buddha's wisdom is universally illuminating, and the Buddha's compassion is universally embracing. I, physically and verbally, cast myself at the feet of the Buddha. May the eyes of the whole world witness my repentance. I have, from beginningless time, committed immeasurable offenses that obstruct the path of the Buddha. I have been confined by my ignorance to not know about the correct and true (Buddha Dharma). Acting physically, verbally, and mentally (with my attention) fixed on the triple world, I have aroused the ten evil offenses; done things that are not enriching or beneficial to the Three Treasures (Buddha, Dharma, and Sangha), the six relations, things born in four ways, and those in the five destinies (from hell to human being); I have disturbed the people who have aroused the mind of the three vehicles (of śrāvakas, pratyekabuddhas, and bodhisattvas); and have performed the five [or seven] heinous offenses. May I do (good) myself, teach others, and rejoice in seeing (others) do (good). After this life I should experience various sufferings and afflictions (as a result of my evil deeds), but, as the bodhisattvas of past, present, and future repented when they sought the path of the Buddha, I also do likewise. I grieve that I have sunk into dark confusion and do not have the eye of wisdom.

As you say these words, your voice should fall along with your tears, and with real and true sincerity prostate yourself with five limbs on the ground, just like a tree that has been felled. Obliterate yourself and eradicate all evil; this is called "repentance."

2. Petitioning the buddhas. "Petitioning" is (also) called "entreaty." Śrāvakas (rely on the idea that they can) save themselves, so they only confess their own offenses. Bodhisattvas practice the path because they pity sentient beings, and therefore they must make an exhortation as follows: 189

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I now know my offenses, but cannot become liberated. Sentient beings do not know that they will pass through the current of transmigration for many eons. I do not have the power to save them, so I petition the buddhas of the ten directions (for their assistance). May the buddhas pity sentient beings, without regard to great or small. May this vow be fulfilled without fail.

The Great Treatise clarifies (the issue of) petitioning and not petitioning, that is, to petition (the Buddha) to turn the wheel of the Dharma. To exhort, signify, and attest (to the truth) in order to lead (beings) to realize the Four Noble Truths, so that they give birth to the clear awakening of the eye of wisdom: this is called the "three turnings" (of the Four Noble Truths). A person said, "Petitioning (the Buddha) to teach the three vehicles is called the 'three turnings.'" If the Buddha preaches the Dharma, sentient beings will attain the awakening of nirvana. If there are those who have not yet attained (awakening), he leads them to experience worldly bliss. If the Buddha universally allows it, then all will attain the peace (of nirvana). I am one of these, so my offenses and suffering will be removed; this is as when one asks for the rain to fall everywhere, and I have a small field; naturally (my field) will be watered by the sweet moisture.

Suppose you petition (the Buddha) to dwell in the world. (Usually) life gains an abode (in this world) through karmic deeds (in the past), but (a buddha's body of) transformation can come to abide in this world through mental (deeds or intention), and when the thought ceases, the transformation disappears. [Thus, you should intone:]

I now petition the buddhas, that they may enrich and benefit sentient beings like a great torch (that illuminates the darkness). Do not cease your thoughts of transformation but abide (in this world) for a long time, to bring peace and liberation to all.

This is called "petitioning" (the buddhas).

3. Appropriate joy in the good of others. "Appropriate joy" is (also) called "congratulating others." [You should chant as follows:] The Buddha has already turned the wheel of the Dharma thrice, sentient beings have benefited in the three times (of past, present, and future), and 190

I rejoice that others have been helped. Again, I should encourage (others) and lead them to give birth to goodness, and I rejoice if that goodness arises spontaneously. I rejoice in the good of the fortunes and meritorious qualities of sentient beings of the past, present, and future; (I rejoice) in the undefiled good of those of the three vehicles in the past, present, and future; and (I rejoice) in all the good from their first aspiration to their entering the extinction of the buddhas in the past, present, and future. I rejoice appropriately for all, and also teach others to rejoice. Just as three people—the seller and the buyer of incense, and the bystander who watches (the transaction)—can smell the incense in the same way, the goodness is equal for these three: the one who teaches, the one who receives the teaching, and the one who rejoices appropriately (over these circumstances). If you contemplate the delusions of sentient beings, this would be exceedingly distressing. If you contemplate the good of sentient beings, we should pay them reverence. Like (Bodhisattva) Never Disrespectful, know deeply that sentient beings are endowed with (threefold buddha-nature, that is,) the direct (cause, that is, wisdom), the conditions (of practice), and the complete realization [that is, reality itself], so that even if they have not yet aroused (the aspiration for awakening) they will encounter and certainly give rise to buddhahood (eventually). (At the sound of) the poisonous drum, those near and far will certainly die; therefore, you should respect them as (you do) the Buddha. Why? Because the number of tathāgatas in the future cannot be measured. This is the meaning of deeply rejoicing appropriately. The Lotus Sutra (teaches about) appropriate joy regarding the Dharma, and the Perfection of Wisdom in 25,000 Lines about appropriate joy regarding people. 4. Transferring your own merit to others. "Transferring" (your own merit to others) refers to "turning" your good and "facing" awakening. [You should chant as follows:]

The virtue and merit of all the wise and noble ones is expansive and great, and the appropriate joy of good fortune I now experience is also expansive and great. Sentient beings have no goodness—I shall give of my own good, and after I finish giving to sentient beings, then I will properly face toward (the attainment of my own) awakening.

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As when a sound is twisted when it enters a horn, and (is thus magnified and) can be heard from afar, so there is great benefit from "turning back" (and transferring merit to others). Correct "transferring" (of merit) consists of "severing the destinies of the triple world, extinguishing meaningless disputes, draining the swamp of passionate afflictions, putting an end to the forest of thorny troubles, and removing your heavy burden." (You should realize that) there is nothing to grasp, nothing to be mindful of, nothing to perceive, and nothing to attain. There is no distinction between the one who does the transferring (of merit), and the object of the transference; all phenomena are deluded conceptions that exist only as the harmonious merging (of causes and conditions). Phenomena truly do not arise. There is no arising in the past, present, nor inevitably (in the future), and there is no extinction in the past, present, nor inevitably (in the future). All phenomena are like this [that is, empty] so I should have appropriate joy and transfer (merit) in accordance with (this emptiness of) all phenomena. This is what is known, perceived, and granted by the buddhas of past, present, and future. This is called the truly real transference (of merit). Again, this is called "being supremely endowed with great transference (of merit)." (Such a person) does not slander the Buddha, has no fault, has no fixation, has no poison (of greed, anger, and delusion), and has no defect. It is not just the transfer of merit that is like this; the previous three and later one (aspects of the fivefold repentance) are also like this. The Treatise on the Ten Stages says, "Offenses should be repented of in this way: petition (the buddhas) and have appropriate joy for your good fortune, and transfer (merits) toward (the goal of attaining) awakening."

5. Arousing a vow to save or benefit all beings. "Arousing a vow" refers to "making an oath." Suppose you entrust something to a person; if you do not have a (promissory) note (to that effect, the status of) that object cannot be determined. When you give of your good to sentient beings, if you do not have the necessary thoughts (of a vow), you may retract and regret it later, so (your resolve should be) reinforced with a vow. Again, if there is no vow, this is like a cow without a handler not knowing where to go. Making a vow supports your practice so that you can reach your goal. This (vow) is also called a dhāraṇī spell, that is, (a device for) upholding good and hindering evil. (A vow is) like firing a clay bowl, which makes it capable for the vessel 192

to hold (other) things. Those of the two vehicles exhaust their births, so they have no need of vows. Bodhisattvas go from one birth to another to (teach and) transform beings, so they need general vows and specific vows. The Four Universal (bodhisattva Vows) are general vows. The vows of Dharmākara [who eventually became the Buddha Amitābha], those (vows) taught in the Flower Garland Sutra, and each individual good deed and dhāraṇī spell, are all specific vows.

6. The practice of fivefold repentance. Now, in the meditation hall, practice this repentance at the six times of day and night and destroy the great evil of karmic offenses; petition (the buddhas) and destroy the offense of slandering the Dharma; (practice) appropriate joy and destroy the offense of jealousy; (practice) transferring merit and destroy the offenses done for the sake of this existence. If (you repent) in accordance with a vow based on (the truths of) emptiness and no marks, the merits you attain will be unlimited— they cannot be analogized, counted, compared, calculated, or explained. If you are able to diligently practice the (skillful) means of this fivefold repentance, this will help open the gate of contemplation, and the threefold truth will be lucid and clear in a single thought. Just as you can fully perceive all visible forms when gazing in a spotless mirror, you will attain perfect understanding in a single thought. Even without the addition of special powers, you can spontaneously attain clarity. If your correct faith is firm, you will remain unmoved. This is called "the profound faith of a mind with appropriate joy" and corresponds to the first grade (of the five preliminary grades) of the disciple. The chapter on "Discrimination of Merits" (in the Lotus Sutra) says:

As for those sentient beings who hear of the Buddha's long life span and are able to give rise to a single thought of faith and understanding, the merit they attain has no limit and no measure…. They are able to arouse the supreme wisdom of the Tathāgata.… If they hear this (Lotus) Sutra, do not malign it, and arouse thoughts of appropriate joy, it should be known that this is because they already have the mark of profound faith and understanding.

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Again, cultivate the practice of fivefold repentance with the contemplation of perfect understanding, adding (the practice of) reading and reciting. The good words and sublime meaning (of the sutra text) will coalesce with your mind, as grease helps fire (to burn brightly). At this time your contemplation is clear and bright. This is called the second grade (of "reading and reciting the sutras"). The (Lotus Sutra) says, "How much more so for those who read and recite, accept and receive (this sutra). Such a person carries the Tathāgata on his head."

Again, cultivate the practice of fivefold repentance to an expanded degree with a triumphant mind, adding further (the practice of) preaching the Dharma, turning your inner understanding to guide and benefit the people in front of you. Through this vast salvific activity, the merits of these transformations will return to you. Turn your mind once and double your previous triumphs. This is called the third grade (of "preaching the Dharma"). The (Lotus Sutra) says:

If there are those who receive and uphold, read and recite, preach for the sake of others, copy it themselves, teach others to copy it, thus honoring the sutra scrolls, it is not necessary for them to go further and erect stupas and temples as offerings to the multitudinous sangha.

Again, cultivate the practice of fivefold repentance with increased diligence, concurrent with the cultivation of the six perfections. The power of such good blessings and merit will double and assist in your contemplation, which will advance to an even deeper level. This is called the fourth grade (of the "preliminary practice of the six perfections"). The (Lotus Sutra) says: If there are people who are able to uphold this sutra, concurrent with the practice of the six perfections, these merits are most supreme, immeasurable, and unlimited, like space, and (these people) will attain universal wisdom. Again, cultivate the practice of fivefold repentance with these thoughts (of practicing the six perfections) and properly cultivate the six perfections. Practice for yourself and teach and transform others, endowed with both the actual (practice) and the principle (undergirding the practice), and with your mind contemplating without obstruction, turn (to a level) more superior 194

than before, such that it is incomparable. This is called the fifth grade (of the "proper practice of the six perfections"). The (Lotus Sutra) says: (Those who are) able, for the sake of other people, to (lead them to experience) various liberations, uphold the precepts purely [and associate with gentle and agreeable people], have gentle forbearance without anger, (and with a firm will and mindfulness) constantly esteem sitting in dhyāna meditation (and attain deep concentrations), persevering diligently and courageously (embracing good dharmas), and being of sharp faculties and wisdom.… It should be known that such people already sit on the seat of awakening and are close to supreme awakening.

In this way, (for the Perfect Teaching) the levels of the five grades (of the disciple) come before the ten levels of faith. According to the Contemplation of Samantabhadra, these five grades are five mental states of the ten levels of faith, but the Buddha's intent is difficult to know, and this is a different explanation for people with a certain capability. If this explanation can be appropriated to reveal understanding, then why should we take the trouble to painfully dispute over it?

3. The Graded Levels in Terms of Contemplating the Sense Fields Again, this current chapter is about contemplating the objects of the sense fields, so we should classify the graded levels in terms of the sense fields. The so-called "black" (or evil) aggregates, sense entrances, and sense realms are the levels of the three evil destinies (of hell, beasts, and hungry spirits), and the "white" (or good) aggregates, sense entrances, and sense realms are the levels of the three good destinies (of asuras, humans, and gods). The aggregates, sense entrances, and sense realms of good means are the "levels of resemblance" of the Hinayana. The undefiled aggregates, sense entrances, and sense realms are the true levels of those of the two vehicles. The aggregates, sense entrances, and sense realms that involve a transformation beyond conceptual understanding are the levels of the people of five types (of stages, that is, bodhisattvas). The Dharma-nature's constant form, and constant sensations, conceptions, volitions, and consciousness, that is, the aggregates, and the (twelve) sense entrances and (eighteen) sense realms [of the Dharma-nature, (or "the true nature of reality"), is the level of the Buddha.

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4. Closing Summary

Again, (those who advance in) the five grades in terms of conventional designation will turn clear and pure, and spontaneously realize wisdom through hearing (the Dharma teachings), have penetrating wisdom that is not entangled (with defilements), and have deep faith that is difficult to move; this is the mind of faith. In this way you gradually become endowed with the ten (levels of) faith—mindfulness, diligence, concentration, dhāraṇī spells, [wisdom,] moral life, preserving (the Dharma), merit transference, vows, and so forth. This is the "purification of the six senses," the levels of resemblance, where the four categories (of passions) are severed. The Sutra of the Benevolent Kings says, "The bodhisattvas of the ten good deeds arouse the great thought (of awakening) and for a long time disengage from the sea of transmigrating in the suffering of the triple world." This is the meaning here. Next, they enter the first (stage of) abodes, where they destroy ignorance and perceive buddha-nature. The Flower Garland Sutra says:

When he first aroused the thought (of awakening), he had already perfected correct awakening, knew the true nature of phenomena…and this awakening did not rely on others.

This is the meaning here. In this way (by examining the sutras and following their teachings), gradually and successively we have forty-two levels, until ultimately (you realize the highest level of) sublime awakening without going to excess. This is called "knowing the graded levels." 9. Resting in Patient Forbearance

Ninth, resting in patient recognition [or forbearance] is [as it says in the Great Treatise] "to be able to patiently accomplish the matters of the path while imperturbable and without retrogressing. This mental attitude is called that of a bodhisattva." Beginning with the contemplation of the sense realms up to awareness of the graded levels (of attainment), [I have explained these modes of contemplation concerning] eight obstructions to the Dharma and (the way) to turn these around and reveal wisdom. Some have not yet realized any degree (of attainment), but some have entered the first degree (of aspiration) and their supranormal wisdom is keen. Suppose there is a sharp blade that is like "flying frost" and severs anything that it touches; the astute wisdom of beginners [that is, those who have their first aspiration 196

for awakening] can be compared to this (sharp blade). Even if they have not yet heard or studied (the Buddha Dharma), they are able to understand (the teachings of) the sutras and treatises. Upon reading other people's commentaries, they penetratingly understand their gist. If they wish to interpret one clause, their eloquence is inexhaustible. If you hold such a treasure in your hand and store such a jewel (within yourself), sequester your understanding and hide your name (to remain anonymous), and secretly strive diligently, you will certainly realize the levels of attainment or progress to deeper levels. Have a firm will and do not be easily distracted, and you will attain even more superior ability. However, if you "do not put away your awl in its bag" and you find it difficult to hide and instead easily disclose (your talents), when you see a lecturer (whose teachings are) not in line with reason, or see a practitioner whose (practice) is not appropriate, and compassionately point this out, you will then become surrounded (by followers). You will be asked to lecture, or exhorted to become a leader of the multitude [or "to exhort the masses"], so that internally you are irritated and externally agitated. You are able to preach only a small part of the Dharma, or teach only a small portion of dhyāna meditation practice. At first you respond one-on-one, but (your work) spreads quickly and broadly without end. At first this seems beneficial, but the benefit for others is miniscule and your own practice is impaired. It is not just that you do not advance on the stages (of attainment), but instead obstacles to the path are aroused even further. This is like a baby elephant whose strength is miniscule (and cannot escape) when swords and arrows are thrust into its body; or, if you scoop up warm water and throw it on top of ice, you are left with even more ice. The Treatise on the Ten Stages calls such people "defeated bodhisattvas."

In the past there were meditation masters in Ye and (the ancient capital) Luoyang whose fame spread throughout the land. Wherever they went (people) crowded around them like clouds from all directions to venerate them; and when they left, hundreds and thousands would follow them. Such roaring and rumbling—what benefit is there in this!? They will all regret it at the time of death. [My master] Wujin (Huisi) lamented, "In my life I sought to realize (the stage of) the copper wheel, but I started directing (other) people too quickly and was not able to prevail in what I sought (for myself)." (At the end of) his Establishment of Vows he wrote, "pick and choose, pick and 197

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choose." You should use the example of this lofty and superior (teacher) as a mirror. When your practice advances to this level, examine yourself and carefully consider (these things). If your power of wisdom is strong and vigorous, you should broadly benefit (other beings), just as a great elephant pushes (and leads) the herd. If your (wisdom) is not like this, then you should rest in patient forbearance [of your limited attainments] and deeply cultivate samadhic concentration. It is not too late to teach others after you have perfected your practice and made manifest your power (of wisdom). The Great Treatise says:

The task of the bodhisattvas is to save people. Why, then, are they deep in the mountains (practicing) for their own good? Answer: This is like taking medicine to help your body (when you are sick), and then when you are physically healthy you can act (for the sake of others) again. (When they are in the mountains,) although their bodies are far away (from the people they seek to save), their thoughts are not far away.

If you reach (the level of) the purification of the six senses, this is called the "earliest (level) where you become reliable to (other) people," and people can believe and accept what such a person teaches. A single sound (from such a person) pervades everywhere, and those who hear it rejoice. This is the "level of transforming (and saving) others." At this time the two bandits of strength [or "overconfidence"] and weakness do not appear, so there is nothing (to fear). Your own practice will be perfected, and you will be eloquent in teaching for the sake of others. A great elephant protects (the herd) so that it is not subject to swords and arrows. If the rays of the sun illuminate the world, even long-term ice will melt. This is the power of "resting in patience."

If you are wrapped up in the gauzy nets of fame, or in the hairy cords of profit, and—like a group of harmful insects gathering in a tree—corruption eats at you from within until finally (this damage appears) externally as on the branches and leaves (of the tree), you should quickly deduce (what is happening) and do not accept it and become attached to it. If you infer this but do not escape and instead (fame and profit) become affixed to you, you should "shrink" (and conceal) your virtues and expose your flaws, exhibit your delusions and hide your true (qualities), as one secretly stashes away 198

money so that it will not be seen and stolen. If you can conceal your traces but still cannot escape, you should in one fell swoop go ten thousand miles to a secluded and faraway place, cut off all contact with acquaintances, and gladly practice the path, like Guṇabhadra [whose biography says that "he went alone into the mountains and fields, to avoid the traces of the world of people"]. If the entourage of fame and profit follow you from the outside and come to destroy you, remember these three techniques (for avoiding fame): Grit your teeth and patiently endure it, so that even thousands and tens of thousands of petitions cannot lure you away. Yield (to your good instincts)! Hide! Leave (the mundane world)! If passionate afflictions, karmic deeds, concentrations, mistaken views, arrogance, and so forth come forth from inside and (threaten to) destroy you, remember this threefold technique: (the contemplations of) the simultaneous identity of emptiness, conventionality, and the Middle. Even if your flesh is about to be butchered and cut to pieces, you should not be mentally perturbed; even if you are to be swallowed up by the great earth, you should not be overwhelmed by it; (even if faced with) hurricane-force winds, you will not be lightly (blown away); frigid ice will not chill you; intense flames will hardly heat you. Straighten your thoughts and contemplate correctly; why should you rejoice with only a shallow attainment of a partial dhyāna meditation, or be despondent when barely seeing a little evil? Unfired (clay) vessels are easily (broken and thrown into) a pile, and it is difficult for the flower of an āmra (mango) tree to reach fruition. The Perfection of Wisdom in 25,000 Lines says, "Immeasurable people arouse the thought of awakening, but many fall into the stages of the two vehicles (of śrāvakas and pratyekabuddhas)." In order to accomplish the Great Matter (of buddhahood), it is necessary to rest patiently. If you realize this meaning, you do not need (to contemplate) the other nine objects. For those who do not yet comprehend, we should clarify (these subjects) further and more broadly.

10. No Passionate Attachments to Dharmas

Tenth is to have no passionate attachments to dharmas [such as phenomena, teachings, practices, and so forth]. If you practice the above nine matters and pass beyond the internal and external obstacles, then you should attain a realization of true (emptiness). However, if you do not yet realize this 199

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(emptiness), you may be unable to progress because you are passionately attached to these dharmas. The Abhidharmavibhāṣā-śāstra says: You can retrogress from the stage of "heat," but once the five sense faculties are established on (the stage of) patience and arouse (a realization of) the real (at the stage of "supreme in the world"), there is no more discussion of retrogression. If you arouse passionate attachments at the stage of "the summit," you will not realize what you should realize, but will retrogress to perform the four serious and the five heinous offenses. The idea of falling back from the stage of "the summit" applies to those of the Shared and Distinct Teachings. If they cannot enter these levels, neither can they fall back into (the status of) śrāvakas and pratyekabuddhas. The Great Treatise says:

The three kinds of samadhic concentration resemble the levels of the path. When you have not yet aroused (a realization of) the true (emptiness), you rejoice and have attachments to these dharmas. This is called "falling back into (the stage of) the summit."

Currently, of those who practice the path, the great majority does not reach (these levels of attainment). If you attain (these levels), take care to guard yourself. There are no internal or external obstacles at this level [because they have been removed], but there is still (the possibility of) passionate attachments to dharmas. Passionate attachments to dharmas are difficult to sever, and if you are detained by them this is not an insignificant matter. This is analogous to having the same type of sailboat (in the water) yet one boat moves forward and one stays put; the latter stays put because it has "attachments." Again, even if it is not stuck in the sand or not attached to the shore, it stays put because the wind has ceased. "Not stuck in the sand" is analogous for having no internal obstacles. "The shore" is analogous to the external obstacles. To arouse passionate attachments to dharmas even when the winds of nonabiding have ceased, and neither progress nor retrogress, is called "falling back into (the level of) the summit."

If you do destroy these passionate attachments to dharmas, you will realize the three types of liberation and arouse the true Middle Path. The body of wisdom thus attained does not depend on others for its awakening. You will spontaneously flow into the sea of all-wisdom and dwell in the patient 200

forbearance from (realizing) the nonarising of phenomena. Again, this is called the "forbearance of quiescent extinction." By means of the śūraṅgama (samadhic concentration of heroic progress) you will have supremacy in supranormal powers, and be endowed with great wisdom, like the waters of the great sea. The virtuous qualities that are thus possessed are known only by a buddha.

The means for progressing in cessation-and-contemplation have now been put forth here. The virtuous qualities of the stages to be realized will not be expounded here, but I will elucidate them later.

11. Summary of the Ten Modes of Contemplation: The Parable of the Great Cart

These ten methods (of contemplation) are called Mahayana (Great Vehicle) contemplations, and those who learn this (Great) Vehicle are called Mahayanists. What is this "Great Vehicle"? As the Lotus Sutra says: Each of the children was offered equally one great cart. This cart was high and wide, and adorned with a multitude of jewels, surrounded by posts and handrails, with bells suspended on all four sides. Also, on its top were spread out parasols and canopies. Again, it was splendidly adorned with a rare assortment of jewels, intertwined with jeweled cords and hung with flowered tassels, having layers of carpets decorated with strips of cloth, placed with vermilion-colored pillows, yoked to a white ox that was well fed and of great strength, whose skin was pure white and physical form was lovely, whose muscular strength was great and whose tread was even and proper and quick like the wind. Again, there were many attendants serving and guarding (this ox).

The (practice of) cessation-and-contemplation of the Great Vehicle is also like this. Contemplate each thought-moment in the mind; there is nothing that is not Dharma-nature and the true mark (of reality); this is expressed as "equally (offered) one great cart." Each single thought is simultaneously empty, conventional, and the Middle; this is expressed as "each was offered a great cart." To be permeated with the basis of the threefold truth is expressed as "high." To embrace the ten dharma realms (from hell to buddhahood) is expressed as "wide." The immeasurable steps on the path are expressed as "adorned with a multitude of jewels." The four endeavors to hinder evil 201

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and uphold good, and to enact vows and maintain practices—to secure with nails and fasteners—is expressed as "surrounded by posts and handrails." Eloquently disclosing the meaning of the Dharma teachings and proclaiming it to bring out awakening (in people) is expressed as "bells suspended on all four sides." Covering pervasively with compassion, with nothing left out and no limits, is expressed as "spread out with parasols and canopies." For the steps on the path to encompass the ten powers, fearlessness, and the eighteen unique qualities that cannot be replaced with others is expressed as "splendidly adorned with a rare assortment of jewels." For the mind to be (focused on) the essentials and not retrogress through (maintaining) the Four Universal Vows is expressed as "intertwined with jeweled cords." Embracing beings through the four inducements so that there is none who does not rejoice is expressed as "hung with flowered tassels." Arousing the six supranormal abilities through the various dhyāna meditations and samadhic concentrations is expressed as "layers of carpets decorated with strips of cloth." For the four gates [or teachings] to "return to the gist" and for all practices to come to rest is expressed as "placed with vermilion-colored pillows." Destroying and removing the darkness of the eight perversions through the four mindfulnesses is expressed as "yoked to a white ox." To increase and grow in the two types of good through the four proper endeavors is expressed as "well fed and of great strength." To hinder and sever the two types of evil, and to exhaust and purify the two types of evil, is expressed as "the skin was pure white." Mastery in the four supranormal abilities and the four (unobstructed) eloquences is expressed as "the physical form was lovely." To be firm in the five (moral) faculties so that you are not perturbed is expressed as "muscle." To increase and grow in the five powers so that evil factors are hindered is expressed as "power." Selecting (matters) regarding the seven (components of) awakening is expressed as your "tread." To rest peacefully in the eightfold path is expressed as "even and proper." All dharmas being encompassed in (the practices of) controlling and healing through the auxiliary methods of the path is expressed as "many attendants serving and guarding." Destroying ignorance and the passionate attachments to dharmas, entering the sea of all-wisdom, and quickly arousing (a realization of) the true is expressed as "quick as the wind." Thus, this (vehicle) carries and gives a ride to all the children, who rejoice and are happy. This 202

Mahayana contemplation is a Dharma gate (of teachings and practices) that is endowed with crossing (to the other shore of awakening), and corresponds with (the intent of) this Lotus Sutra. Therefore, it is called the Mahayana (Great Vehicle) contemplation.

Again, all Dharma teachings are of the One (single) Vehicle, so among those who have thoughts [that is, everyone] there is none that is not already endowed with it. This "sublime Dharma" is called "the vehicle as principle" (of the truth). If the Tathāgata does not preach it, then it cannot be known, and by hearing the teachings (people) rejoice and humbly accept it. Thus, this is called "the vehicle as verbal expression." By hearing these words, people come to rely on the teachings, cultivate practices, and enter the levels of the five grades (of the disciple). This is called "the vehicle as contemplative practice." Attaining the purity of the six senses is "the vehicle as resemblance (to awakening)." Transcending the triple world and reaching the all-wisdom (of emptiness) and abiding therein, yet not abiding therein and entering (the bodhisattva stages) from the first abode to the tenth abode, means attaining "the vehicle as truly real." This is to "play" in the east. (Realizing) the ten (stages of) practice is to "play" in the south; (realizing) the ten (stages of) merit transference is to "play" in the west; (realizing) the ten bhūmi stages is to "play" in the north. There are no borders to the circumference of the wheel (of existence), but it stops (spinning) when you realize emptiness and you come to rest in the middle. This is sublime awakening. This is the meaning of (the Lotus Sutra when it says that one goes) "directly to the seat of awakening."

People these days think that abandoning evil and accepting emptiness is (the content of) Mahayana. You are not able to escape the sixty-two mistaken views—and the individual and multiple evil (of these views)—with this (limited view of) emptiness. How, then, can you move (and progress to the final goal of buddhahood) with this vehicle? Even if this vehicle is used, this is only one (limited) stripped-down vehicle, and it is not a Dharma gate endowed with (the universal) crossing (of all beings to the other shore of awakening). The correct Dharma is a great city, a treasure store of diamonds, which contains all and is not lacking in anything. How can you admit this stripped-down emptiness (as comparable to the complete Mahayana emptiness)? If you affirm this "mere" (emptiness), this is like riding on the 203

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vehicle of deviant views and you enter a dangerous and evil path. This is like a defective donkey cart.

3. Contemplating the Sense Realms while Responding to Objects as Conditions Arise (Contemplating) the sense realms while sitting properly (in meditation) is as explained above. Contemplating the sense realms while responding to objects as conditions arise is as follows. "Conditions" refer to the six actions (of walking or going, staying, sitting, lying down, speaking, and miscellaneous activity), and "objects" refer to the six sense objects. 1. Contemplation and the Six Actions

The Great Treatise says, "There is the arousing of activity within conditions, and the arousing of receiving (the experience of) sense objects." This is as explained in (the section on) "following one's own thoughts." The samādhi of direct encounter of the constantly walking (samādhi), and the lotus and vaipulya (samādhis) of the both walking (and sitting samādhi), all include the activities such as "cleaning away" or attending to (various activities), but this (participation in activity) is most frequent within (the samādhi of) "following one's own thoughts." If you do not learn to contemplate within the activities (of daily life), how can you quickly attain a rapport with the principle of the path?

To briefly discriminate the features (of contemplating the sense realms by responding to objects as conditions), I will follow the previous example of ten (modes of contemplation).

1. Objects as inconceivable. The first type, that is, "contemplating objects (as inconceivable)," is as follows. [For example, in the case of walking,] whether you raise your feet or lower your feet, this involves dealing with the phenomena of visible form. These forms are handled through mental processes [or, by the mind] for you to get from here to there. These thoughts rely on the forms (to arise); this is the (first) aggregate of "form." To make these actions (of walking) your own is the aggregate of "sensation." To presume a self within these actions is the aggregate of "conception." To make good actions or bad actions is the aggregate of "volition." The thoughts within the actions (of walking) is the aggregate of "consciousness." If the sense objects of this action (of walking) become the object of your consciousness, you 204

have the sense realms, [that is, the twelve sense entrances and the eighteen sense realms]. (This is so for all the sense realms,) from the visible forms seen by the eye to the objects of consciousness (experienced in the mind). These sense fields—the aggregates, sense entrances, and sense realms—are all included in the span of raising and lowering (your feet while walking). In this way the sense realms are the merging of ignorance with volition, which gives rise to the sense realms within the activity of walking. The sense realms are not different from (or independent of) emptiness. Ignorance is (indivisible from) Dharma-nature. Dharma-nature is (indivisible from) the universe. All phenomena are included in the activity of walking and do not go beyond this inclusion. One sense realm is all sense realms. The one and the many are neither one nor many; they do not mutually obstruct each other. This is called "(contemplating) objects as inconceivable while walking." [Contemplating in this way while performing activities other than "walking" is to be understood in the same way.]

2. Arousing compassion. When you penetrate (and understand) these objects (in this way), compassion will arise concurrently, and you will feel pained that you have sunk deeply and have constantly, for immeasurable eons, been deluded and deceived concerning the sense realms. When you become aware for the first time that all sentient beings without exception (ride on) the One Vehicle (of buddhahood), you should feel great pity for them (as they are still mired) in their deep intoxication and perverted understanding. (Therefore,) vow to destroy ignorance and to become something on which all (sentient beings) can rely.

3. Peaceful mind. Have a peaceful mind of concentration and wisdom, of quiescent illumination.

4. Deconstructing mistaken views and conceptual attitudes. If your thoughts are already peaceful, then universally deconstruct (and destroy) mistaken views and conceptual attitudes, and noncognizance and ignorance, so that the obstacles to the threefold truth, both vertical and horizontal, are exhausted.

5. Knowing what penetrates and what obstructs the path. Again, know well what penetrates and what obstructs (the path), so that finally you do not have to obtain medicine for disease while on the path. 205

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6. The steps on the path. Know well the steps on the path—the parts that flourish and decay, and the (four) mindfulnesses—and enter final nirvana between the śāla trees.

7. Controlling and healing through auxiliary methods. Again, know well the antidote (for controlling and healing delusions and so forth) of the six perfections through the activity of walking (and other activities), thus assisting in opening the gate to nirvana. 8. Knowing the stages. Be deeply conscious of the gradual stages, so that you know that your own actions are not yet the same as those of the superior noble ones.

9. Resting in patient forbearance. Humbly repent and diligently cultivate (the path) without any respite. Within your actions, externally conquer any fame and (worldly) benefit, and internally overcome the three obstacles, so that you rest in patience without agitation.

10. No passionate attachments to dharmas. Do not retrogress from (the stage of) "the summit" through entangling and grasping attachments to dharmas, [whether phenomena, teachings, or practices and so forth]. 11. Summary. Fulfill these ten methods and thus enter (the stage of) the copper cakravartin wheel; realize the forbearance from (knowing that phenomena are) nonarising; attain "the one great cart that is high and wide, splendid and pure, adorned with a multitude of jewels, and quick as the wind,…and playing and rejoicing…mount this jeweled vehicle and go directly to the seat of awakening," [as explained in the Lotus Sutra]. This is what it means to contemplate in terms of the conditions of your activities (of walking). Control the chaff of ignorance and manifest the grain of Dharmanature. "Raising your feet and lowering your feet…you arrive at the seat of awakening and are endowed with the Buddha Dharma." This should be known as in the examples given previously.

This is how it is for (contemplating the sense realms regarding) the conditions or activity of walking. (Contemplating while in the activities of) staying, sitting, lying down, speaking, and miscellaneous activity should be understood as in the previous example.

Three (of the four) samādhis do not involve the "activity" of lying down, but it is included in "following one's own thoughts," [that is, the fourth samādhi of neither walking nor sitting]. [As it says in the Great Treatise,] in 206

the past there was a king who became awakened as a pratyekabuddha when he was lying down [and realized the transiency of this world on awakening from sleep]. Thus, it should be known that the practice of contemplation can be realized while lying down.

2. Contemplation and the Six Sense Objects

Contemplating by responding to objects is as follows. Regarding the eye (and seeing), for example, you presume that there is a self and say that it is the self that experiences (visual phenomena). One sense object involves three aspects, thus all together there are eighteen aspects of experience. The eye sees visible form, which involves the five aggregates, three (of the eighteen) sense realms, and two (of the twelve) sense entrances, as explained above. Again, the Maitreya Sutra on the Consideration of the Features of Bones says: One thought-instant of seeing color involves three hundred millions of arising and perishing of the five aggregates, and each and every one of the five aggregates are themselves the sentient beings. If this is so, then when the eye responds to color, how could this involve only the five aggregates, three of the sense realms, and two of the sense entrances [instead of all eighteen sense realms and twelve sense entrances]? If you contemplate color through the eyes in this way, this is called "lacking in cultivation," and is not that of Mahayana. If you contemplate color through the eyes "as the tathāgatas constantly do, complete and without lacking in cultivation, so that the eye consciousness (sees) the gate to be entered," [as taught in the Aṅgulimāla Sutra,] then (you realize that) this arises in a single moment of thought (in conjunction) with the eye and visible form. This is the universe of the Dharma realm, this encompasses all phenomena, and this is simultaneously empty, conventional, and the Middle.

If you seek (to explain it) through the tetralemma, it is "unobtainable"; therefore, it is called "empty."

As Maitreya (considers) the features of visible forms, the five aggregates arise and perish three hundred million times in a single thought-moment, and one stage is ten stages; this is the way it is for the features of color and form, and it is again likewise for (the other aggregates of) sensations, conceptions, volitions, and consciousness. Again [as it says in the Āgamas], "the heterodox man pounded on a skull and made sounds, and by hearing this 207

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knew where it was born and knew immeasurable other things," and it is the same for smelling, tasting, and touching (the skull), and so forth. Therefore, this is called "conventional."

Conventional (phenomena) are not a fixed conventionality; empty (phenomena) are not a fixed emptiness, and thus are neither conventional nor empty. If a single phenomenon (perceived by) the eye is neither empty nor conventional, then all phenomena are neither empty nor conventional. This is like space, where existence and nonexistence are eternally quiescent. Or again, this is like (the rays of) the sun and moon — there is no darkness that is not illuminated. [This is called the "Middle."]

[The five eyes and the threefold truth:] (1) Even though there is no (fixed) emptiness or conventionality, that which illumines (and perceives) both empty and conventional (phenomena) and illumines (and perceives) the coarse visible forms (that arise through) causes and conditions is called the "physical eye." (2) That which illumines (and perceives) the minute visible forms (that arise through) causes and conditions is called the "divine eye." (3) That which illumines (and perceives) the emptiness of visible forms (that arise through) causes and conditions is called the "eye of wisdom." (4) That which illumines (and perceives) the conventionality of visible forms (that arise through) causes and conditions is called the "Dharma eye." (5) [That which illumines (and perceives) as the Middle] visible forms (that arise through) causes and conditions is called the "buddha eye." These five kinds of eyesight are included within one thought. However, (all five kinds of eyesight) are not included in the physical eye of pus and blood of the ordinary person; they also are not (included in) the divine eye possessed by divine beings; they also are not (included in) the eye of wisdom mired in emptiness of those of the two vehicles; they also are not (included in) the (Dharma) eye of discrimination (of conventionality) of the bodhisattvas. Only the buddha eye includes (the abilities of all) five eyes. As when the various streams enter the sea (and become one), the original names (of the first four eyes) are lost (when subsumed in the buddha eye). [The Diamond Sutra says,] "Therefore, the Buddha asked Subhūti, 'Does the Tathāgata have the five eyes or not?' He answered, 'He does. The Tathāgata possesses them all.'" How can this be compared to the eyes of ordinary people and those of the two vehicles? The Sutra on Petitioning Avalokiteśvara says, "Endowed with the five eyes 208

and having perfected awakening." Thus, the threefold contemplation in a single thought is expressed [in the Aṇgulimāla Sutra] as "cultivation that is not lacking." The one (buddha) eye includes the five abilities (of all five kinds of eyesight); this is expressed as "clearly seeing the gate to be entered." Again, this is perfect awakening [or, the realization of the Perfect Teaching]. Through the eye one has mastery over both internal (thoughts) and external (objects). [As the Flower Garland Sutra says,] "The eye enters right concentration [or samādhi]," and the nose arouses samadhic concentration; or one enters [right concentration through] the nose and arouses [samadhic concentration through] the eye. Although you move, you are quiescent; although quiescent, this does not hinder movement. Although quiescent, you move; although you move, this does not hinder quiescence. This is called "clearly seeing the gate to be entered."

Question: The Buddha is endowed with the five kinds of eyesight and should clearly see the five sense realms. But a sutra says, "I, by means of the five kinds of eyesight, do not see the three groups of sentient beings. The deluded have no eyesight, and yet they say that they see." Again, [the Vimalakīrti Sutra] says that "seeing visible forms is the same as being blind." If this (perception) is already the same as being blind, then how are you able to see the coarse and minute (objects of) visible form?

Answer: The five sense objects are all obscure (manifestations) of the true mark (of reality). The true mark (of reality) cannot be seen. Because it cannot be seen (in this sense), this is compared to being blind. Although it cannot be seen (in this sense), there is no decrease or reduction in being able to see (in other ways); with the five kinds of eyesight you have penetrating and thorough insight and (can see) the sense objects clearly. Although it is said that the five (kinds of eyesight) illumine (and involve perceiving the five sense objects), just because they are illumined does not necessarily mean that they exist (substantially). Although it is said that this is like being blind, this "blindness" does not necessarily mean that there is nothing (to be perceived). The Vimalakīrti Sutra says, "You have come without the mark of coming, and see without the mark of seeing." That is the meaning here. This is (contemplating) the inconceivable realm.

(2) (If you consider that) my eyes and the eyes of sentient beings are neither dual nor distinct, (and wonder) why sentient beings are not awakened and 209

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do not know (the truth), then you will arouse compassion and vow to save and liberate them. (3) Wishing to complete this vow, you will rest your thoughts in concentration and wisdom. (4) By means of cessation-and-contemplation you will be able to universally deconstruct all dharmas. (5) With the eye (sight faculty) and (sense objects of) visible form, you will clearly know what penetrates and what obstructs (the path), so that this will not be like the way of the inchworm [which makes ineffectual progress and inadvertently carves letters without realizing their meaning]. (6) With the aggregates of the eye you cultivate (the steps on the path such as) the four mindfulnesses as neither pure nor impure, knowing both aspects of decaying and flourishing, and thus entering nirvana. (7) Learn the methods for controlling and healing as aids to open the three liberations. (8) Clearly be aware of (the levels of your attainment such as) the Six Identities without going to excess. (Know that) although your eye and that which is contemplated are endowed (potentially) with (the abilities of) the five kinds of eyesight, you are merely (at the level of) verbal (identity) or (identity in) contemplative practice. If, gradually, you can see from outside these obstacles, later you will be able to perceive (universally all the buddhas) in the ten directions, as (it expounded) in the Contemplation of Samantabhadra; or, like (Bodhisattva) Never Disrespectful, you will suddenly perceive the great chiliocosm. Both perceptions, gradual and sudden, involve the mutual functioning of the six sense faculties. (9) [However,] since you have not yet ascended all these stages (of attainment), you should not be arrogant but should practice diligently with shame and remorse. If you build up virtuous qualities and establish the terms (of the teachings), you should patiently recognize the internal and external obstacles (to the path), and be as calm (and steady) as Mount Sumeru. (10) Do not arouse passionate attachments to dharmas, and (your practice will) not be entangled (with defilements). In this way, [as the Lotus Sutra says, be] "quick as the wind," realize true and real eyesight, "ride on the one great cart," and "go directly to the seat of awakening."

If, through the eye, you are able to attain realization (of the path), then you can perform many deeds of a buddha widely through the eye (or the sense of sight), (such as) constantly emitting golden rays of light to splendidly illuminate all things. The Vimalakīrti Sutra says, "there are buddha lands where deeds of a buddha are done with rays of light." The single sense 210

experience of (the merging of) the eye and (the aggregate of) visible form is like this; it is also the same for the other two sense experiences, as well as the other five sense organs, the five sense objects, and the fifteen sense experiences. A detailed explanation would be as explained above (for the single sense of sight). Follow the previous explication and apply it to realize awakening through the six sense faculties. However, destroy the passionate afflictions and make them go away, and do not (necessarily) adhere to the usual "classifications." If it is through the ear that you attain the great cart, then you can perform many buddha deeds through the use of sound; if it is through the nose, (buddha deeds can be performed through) the use of odors; if through the tongue, the use of tastes, if through the body, the use of a celestial garment; if through consciousness, the use of quiescence. Buddha deeds done with one sense faculty mutually penetrate all the sense faculties. Use (skillful) means to benefit beings; at times (the applications) will differ but (in all cases the purpose is to) lead sentient beings to attain ultimate bliss. [Summary:] If you are able to diligently practice as outlined above, you will certainly not pass your single life in vain. On the other hand, if you hear (these teachings) but do not put them to use, you are like a black snake clutching a precious jewel. What benefit is this (jewel) to a snake? Now I will give three analogies to illustrate the (possible) benefits and losses (of this practice). (1) Suppose there is a brave husband who is trained in the use of a sword and bow and arrow, and who slays one or two bandits, receives as a reward a piece of gold or a piece of silver, and uses this compensation to support his wife and child. Such a person merely uses his skill with a weapon to go forth and risk his life to earn money. What need is there for him to be broadly learned in the military arts? (2) If there is a man who wishes to become (like) yeast, a boat and oar, seasoning, and bountiful rain for the sake of his country, he should be well versed in the literary and military arts, and make plans in secret to defeat enemies in all directions. That which he learns is profound, that which he destroys is also great; the rewards he obtains are weighty, and his compensation can support very many (people). (3) (Finally there are those who) have knowledge but do not use it, or use it but are frequently defeated. Such (people) are not able to save their own bodies, much less assist other people.

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Those who learn the contemplation of dhyāna meditation are also like this [that is, they can be of three types]. (1) Those who know only one method, (such as) either cessation or contemplation, can arrange to destroy a little evil, quiet the mind and practice the path, attain a little meditative concentration, and gather together a few followers. One who is satisfied with this, [or, "thinks that this is sufficient,"] is like (the first example of) the man who fights (alone in a limited way). (2) Those who wish to become a great meditation master destroy a great amount of passionate afflictions, make manifest immeasurable good dharmas, and benefit immeasurable conditions, (that is, sentient beings,) should learn the ten modes of cessation-and-contemplation. With penetrating insight into the inclinations of the mind, (such a person will) be able to apply this to their practice and appropriately respond to the six conditions (or types of activity) and the six types of sense experience. As soon as a passionate affliction arises, it is immediately contemplated (for what it is), and this contemplation subdues the delusion; thus one can bravely persevere over difficult matters and "release the knot and attain the jewel" (of awakening). (3) If you "release" (and understand) yet do not use this (understanding), or use it unsuitably and instead take deluded thoughts as your teacher, how can you triumph on the path?

Again, (1) it is like a rustic shaman who only understands one technique. He may be able to save some person and gain a piece of meat (in compensation), so why should he study Shen Nong's (classic Catalogue of) basic herbs (and prescriptions)? (2) If you wish to be a great physician, you should widely examine various remedies, broadly heal all diseases, "turning the pulse and turning the spirit," frequently using (your knowledge and skill) and frequently making examinations, so the benefit of your saving activities is widespread. Those who learn (only) dhyāna meditation are also like this (rustic shaman). They focus exclusively on one method to subdue delusions and make them go away, so there is only a temporary and miniscule benefit; this ultimately is not the all-encompassing intent of the great path. Again, they are not able to destroy the passionate afflictions and realize the patient forbearance from (realizing that phenomena are) nonarising. Even though the medicine is good, if it is not applied as prescribed how can the disease be cured? The performance [lit., "reading and reciting"] of cessation-andcontemplation is very beneficial, but if your thoughts are not applied to your 212

practice, (the realization of the patient forbearance of) nonarising will not be manifested.

Again, it is like those (specialized scholars) who study the meaning (of texts), merely wishing (to pursue) one question and one answer (at a time) and momentarily show off (their knowledge); why should they broadly seek (and study) the sutras and treatises? (On the other hand,) if you wish to become a lord of the Dharma teachings, you should be well versed in (many) different texts. However, even if you are acquainted with and understand many passages but do not go out in public, you will be timid and weak and not worthy of any reward. If you are not afraid, you can give a hundred responses in accordance with the situation, answering all sorts of questions without being limited to a set answer. This is what it means to be a great Dharma master. It is the same for those who practice contemplation. If your practice of contemplation is clear, you are able to respond to objects as conditions arise and to function in response to objects as you come into contact with them. If you are not able to do this, how will you destroy the demonic hordes? How will you remove the heavy diseases of the passionate afflictions? How will you manifest the profound meaning of Dharma-nature? If you cannot accomplish these three matters, you will be vexed by trifling matters. This is (the fate of) an ordinary ignorant being in samsara, and it does not involve carrying out of the (skillful) means of the path of learning. End of Fascicle 7.

2. Contemplating the Objects of Passionate Afflictions The second (of the ten objects of contemplation) is contemplating the objects of passionate afflictions. If you are not awakened through (contemplating the objects of the sense fields, that is,) the aggregates, sense entrances, and sense realms as explained above, then this (first method of contemplation) is not suitable for you. If you do not put an end to this contemplation (of the objects of the sense fields), you may be pummeled by passionate afflictions and arouse greed and anger. Then you should abandon (contemplating the objects of the sense fields, such as that of) the aggregates and sense entrances, and you should instead contemplate the passionate afflictions. Previously (I taught about) "renouncing the five sensual desires" in order to know about (sensual) faults and offenses and "rejecting the (five) impediments" in order to abandon regular everyday (attachment to objects of the) 213

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sense fields, and to seek understanding by contemplating the recompense (that come from such desires and impediments). Now you should contemplate (passionate afflictions such as) intense greed and anger as they arise in full force. You should be like steel, which merely remains black unless it is combined with fire, yet burns bright red when forged in the flames. Again, the phenomena of karmic recompense are constant and there is no time when they are not present, so it is easy to renounce and reject them; however, if passionate afflictions arise abruptly, they are difficult to control. Why is this so? Even if you are innately angry, you can put an end to it through disciplined awakening. (However,) the (actual anger) that arises now in the immediate moment is boisterous and should be feared. Innately, perverted conceptions arise abruptly and perish abruptly. Those (perverted thoughts) that arise now in the immediate moment harass you and do not pass away [quickly, but seem to hang on forever]. Innate sensual desires can be controlled and stopped, but those that arise now in the immediate moment do not allow you to be choosy even about a dead horse (as an object of sexual desire), let alone the type (of horse). When such deluded temptations arise in force and burn within you, seeing external objects [such as the male or female form] causes the mind to be obsessed and the eyes to darken. This is analogous to not knowing how quick is the flow of a river, and you measure it by throwing in a piece of wood and seeing how the waters splash up and the ripples spread. Or it is like touching a healthy person without knowing how strong he is, and he responds with anger. Passionate afflictions that are dormant are seemingly present yet seemingly not present. When you perform repentance in the meditation chamber and contemplate the sense realms, this can be like touching a sleeping lion that awakes with an earth-shaking roar. Those who do not know this can be led into committing grave offenses, so that they not only fail in (accomplishing) cessation-and-contemplation but also increase their evil karmic deeds, fall into a dark pit, and are unable to extract themselves. For this reason it is necessary to contemplate passionate afflictions as the objects (of contemplation).

(The explanation of) this contemplation consists of four parts: (1) a brief clarification of the features (of passionate afflictions), (2) clarification of their causes and conditions, (3) clarification of different (methods for) healing, and (4) cultivating contemplation. 214

1. Clarifying the Features of Passionate Afflictions

First is to clarify the features (of passionate afflictions). First I will interpret the term. "Passionate afflictions" are phenomena that are dark and troublesome, and cause vexing disturbances to the heart and spirit. Also, they cause the mind to be troubled and lead the heart to be vexed. In short, they are the (ten) sharp and dull (afflictions) of mistaken views and conceptions. This is just one way to count them, for the five dull (afflictions) are not limited just to greed and anger [but also incorporate the "sharp" afflictions]. This is like the wriggling of insects, which is not a rational matter; crabs raise their claws, horses shake their manes [or, "fish spread their fins"] and (some animals open wide their) angry eyes in order to make themselves look larger. Why are base and mediocre people attached to mistaken views? Because whether they walk, stand, sit, or lie down, they always arouse self-centered thoughts. Therefore, you should know that the "sharp" (afflictions) are not absent from the five "dull" [afflictions of covetous passions, anger, ignorance, pride, and doubt]. And how can it be said that the five "sharp" afflictions [the mistaken view that the body is substantial, extreme views, deviant views, attachment to mistaken views, and excessive attachment to precepts] are limited to the delusions of mistaken views, since it cannot be that they do not include anger and desires, (which are "dull" afflictions). You should know that the terms "dull" and "sharp" are shared by (the afflictions of) both mistaken views and conceptions.

Now I will classify these (passionate afflictions) according to levels of attainment so that there is no confusion. For those who have not yet begun to practice meditation, even if they have worldly wisdom and are eloquent in thinking rationally, are weak regarding their mistaken views and conceptions and their ten afflictions are all "dull." If they arouse mistaken views through (meditative) concentration, so that their thoughts of mistaken views are prominent, then because of their strength, their ten afflictions should be considered "sharp." It is like two scholars, one of whom grasps the meaning of the Dharma teachings and becomes (argumentative and) "strong" in disputation. The other (merely) hears the words (of the Dharma teachings) and is "weak" in disputation [but that is a virtue]. The one who (merely) hears the words is like one who has not yet practiced dhyāna meditation, and the one who has grasped the meaning is like one who has aroused dhyanic 215

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concentration but has also given rise to passionate afflictions. This is exactly what is to be contemplated here.

If there are dull (afflictions) within the sharp, (while at the level of) "insight into the (Four Noble) Truths" you should attempt to sever the sharp (afflictions), and leave the dull (afflictions) as they are. The Abhidharmists say that the dull (afflictions) on top of the sharp (afflictions) are called "background afflictions," and when the severance (of afflictions) occurs through "insight into the (Four Noble) Truths," truly the sharp (afflictions) are already gone, and thus the background afflictions are also gone. The (afflictions) of mistaken views and conceptions are also likewise.

If we expand on these sharp and dull (afflictions), there are eighty-four thousand of them. Now I will merely summarize them in four parts. The individual arising of the three poisons (of greed, anger, and ignorant delusion) has three parts, and these arising together are the (fourth) "plural" part. The three poisons arising individually are the "(negative) notions and perceptions," but they are not numerous; the three poisons arising together should be called the (negative) notions and perceptions that are numerous. Whether few or many, they involve distraction and restlessness and are a hindrance to concentration. Neutral (actions) are a distraction in (the realm of future) recompense, so they are not a hindrance to samadhic concentration. A sutra says, "When emerging from the samadhic concentration of extinction, you enter into a distracted mind, and while in a distracted mind you return and enter into various samadhic concentrations." Thus, (in this sense) distractions are not a hindrance to samadhic concentration; this is the meaning here. Followers of the Treatise on the Real say that "distraction is concurrent with noncognizance, so ignorance hinders samadhic concentration." If this is so, since distraction is concurrent with (the two poisons of anger and covetous desires), how can they not hinder concentration? But the interpretation I am now giving has a separate meaning, as I have explained above in the section on "rejecting the impediments."

However, the features (and influence) of passionate afflictions are extensive and cannot be exhausted. If you fully make distinctions (concerning them), this will obstruct the practice of contemplation. The Lotus Sutra says [in the parable of the poor son], "For twenty years, he constantly removed dung." "Dung" refers to the defiled phenomena of passionate afflictions. If 216

you can abandon and exhaust them, this will be of value for a day, but if you dwell on making distinctions of many or few (concerning the afflictions), finally (in the long term) you have not attained anything of value. Now you should contemplate the dung of passionate afflictions, seeking the coinage of wisdom, and not wish to make (numerous) discriminations concerning the (innumerable and inexhaustible) features of mistaken views and conceptions. [Question:] Why, then, did the five hundred arhats make such (numerous) distinctions?

[Answer:] In order to maintain the Buddha Dharma teachings, provide leadership to the masses, and get through many hardships, it was necessary to make such comprehensive distinctions (at that time). But now if you are to correctly enter the path, there is no time to leisurely grapple (with such details). Again, such (details) are not an urgent matter when it comes to the contemplation (of emptiness). It is enough to know in general the four categories of (passionate afflictions as) defiled dung, and strive to abandon them. When you reenter conventional reality from emptiness, then you should be concerned with all of these distinctions.

Again, the sharp and dull (afflictions) merged together into individual bundles comprise four categories, and in the same way (the afflictions) within this worldly realm (of delusions) are severed along with those of the two vehicles; this is the passionate afflictions of the Shared Teachings. The four categories (of afflictions) of the supramundane realm that are not severed by those of the two vehicles are called the passionate afflictions of the Distinct Teachings. If you consider their mutual relationship, it is not the case that (the afflictions of) the Distinct Teachings exist apart from those of the Shared Teachings. The delusions (and afflictions) of the Shared Teachings are like the branches and the delusions of the Distinct Teachings are like the trunk. When you attain the wisdom of the truth [of emptiness, and advance from the Shared to the Distinct Teachings], you sever the branches; when you attain the wisdom of the Middle [and advance from the Distinct to the Perfect Teaching], you sever the trunk. From the perspective of the "inconceivable" [that is, the Perfect Teaching and the explanation in the first section], overcoming the passionate afflictions within the mundane realm requires awakening; how can you say that this is not the case also for the delusions of the Distinct Teachings, as I have explained previously? 217

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2. Clarifying the Causes and Conditions for the Arising of Passionate Afflictions Second is clarifying the causes and conditions for the arising of passionate afflictions. The causes and conditions are three (types: latent, karmic, and demonic), as explained below. The marks of their arising are fourfold: (1) deep yet not sharp, (2) sharp yet not deep, (3) both deep and sharp, and (4) neither deep nor sharp. The fourth type, (neither deep nor sharp,) corresponds to the features of delusions of the resultant recompense of the common pathways (of everyday life), which are constantly present and therefore are neither deep nor sharp. The third type, (both deep and sharp,) refers to (afflictions) that arise and move, and differ from those that are constantly present, that is, they correspond to the features of passionate afflictions that are aroused. When they are aroused they are deep and grave, and cannot be denied. When contact is made with the objects (of the senses), they increase all the more so that you are unable to control them; therefore, they are characterized as deep. As they arise more and more, they become deeper with each arising; therefore, they are characterized as "sharp." The phrases "deep yet not sharp" and "sharp yet not deep" should be known along these lines. The "causes and conditions" (for the arising of passionate afflictions) are (of three types): (1) latent (habitual and repetitive) causes as "seeds," (2) the powerful influence of karma, and (3) demonic temptations. 1. Latent (habitual and repetitive) causes as "seeds." "Latent" (causes are as follows): from immeasurable eons in the past, passionate afflictions have been repeatedly stacking up. When these "seeds" mature, their latent tendencies carry on continuously. Just as when you are riding along with a fast current and are not aware of its speed but would know its raging speed if you measured it, so it is that a practitioner who goes along with the flow of passionate afflictions and rides on the sea of samsara is not fully aware of these (afflictions). If one cultivates the steps on the path and resists the flow of existence, then passionate afflictions will arise with a vengeance. All you can do is to redouble your efforts day and night and strive diligently to extract (the afflictions).

2. The power of karma. (The power of) karma (is as follows): from immeasurable eons in the past you have brought to pass evil deeds and added to the burden of grudging responsibilities, so that (you despair and 218

lament), how can one cultivate the path and attain deliverance (from these afflictions)? Thus, you arouse even more evil karma and destroy the mind of contemplation, and are not able to establish good Dharmic conditions. As you are not aware of the flowing waves when the river is quiet but a sudden gust of wind can result in high waves like a range of mountains, and if you lose control of the rudder and sails (of your boat), surely you will be destroyed. You must concentrate your mind and properly follow things in order so that you can avoid shipwreck.

3. Demonic temptations. Demonic (temptations are as follows): if there is demonic activity, since such things are done by those of this ilk, you should not be agitated by it. If you practice the path and transcend this world, leave this (shore) behind and advance to that (other shore of awakening), the ten legions (of demonic forces, such as desires and sadness and so forth,) will try to capture you, and thereupon deep and sharp delusions will engulf you. It is like when the waters of the great sea are not disturbed by wind but when (the mythical sea monster) makara sucks up the water so that all things are pulled into it, you cannot resist its power. Singularly chant the Buddha's name until you can escape [lit., "attain liberation"] (from these forces). If fire is used as an analogy, then the latent (afflictions) are like the firewood, karma is like the wind from a fan, and the demonic forces are like tossing oil (on the fire). Demonic actions are as explained below [in the fifth section]. The contemplation of passionate afflictions as latent (causes) is that which is to be contemplated now.

3. The Methods for Controlling the Passionate Afflictions Third, the methods for controlling (and healing the passionate afflictions) are not the same (for everyone). (The methods for) controlling by those of the two vehicles (śrāvakas and pratyekabuddhas) are five: matching, turning, not turning, combining, and integrating. These five are ways to control the four categories of passionate afflictions. The arising of hindrances to the path is as explained below in [the fourth section on] "the objects of karma." [First,] control by matching (afflictions) is as follows. Each of the (four) categories of passionate afflictions has three types, giving a total of twelve, [as explained above]. As a match to these, there are twelve [methods, that is, there is a matching method for controlling each of the types of afflictions]. 219

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This is like planning your strategic battle array in response to your enemy. This is called "control by matching."

[Second,] control by turning is as follows. For example, (the contemplation of) impurity is used for (controlling) covetous desires, but sometimes this matching (method of) controlling is not appropriate. Then the (opposite) contemplation of purity allows you to attain liberation (from the afflictions) by turning to the cultivation of a mind of compassion, being mindful of pure phenomena and peaceful repose, without including defiled humiliations. This is called "control by turning."

If an angry person is taught (the contemplation of) impurity, or an ignorant person is taught to consider what is limited and what is unlimited, or those who are restless and distracted are taught to use wisdom to make distinctions (and so forth), this involves not "turning" the disease but "turning," [i.e., changing the method of,] control. These are all called "control by turning." [Third,] controlling by not turning is as follows. Even though the disease is "turned," the (method for) controlling never changes. Cultivate a method and only this (method for) controlling. This involves turning the disease without turning the method of control. Therefore, it is called "control without turning." [Fourth,] control by combining is as follows. Diseases (arise) in combination, so medicine is also combined. For example, covetous desires combined with anger require a combination of (the contemplation of) impurity and a compassionate mind. If one or two diseases are combined, one or two medicines should be combined. This is called "control by combining." [Fifth,] controlling by integrating is as follows. Integrate all of the above methods to control (and heal) one disease (of the passionate afflictions). Those of the Hinayana first use these five (methods of) controlling, and later use the wisdom of the (Four Noble) Truths to attain realization of the true, [that is, emptiness].

As for clarifying (the meaning of) controlling (passionate afflictions) for those of the Mahayana, it is neither matching, nor combining, and so forth, but is "control of supreme meaning." It is like the agada panacea that is able to heal all diseases. Those of the Hinayana use to a great extent the (first) three (of the four) methods of instruction, (worldly, individual, and therapeutic,) and those of the Mahayana for the most part use the (fourth) 220

method of instruction of supreme meaning for controlling (and healing passionate afflictions). From the perspective of emptiness and nonarising, who is it that experiences passionate afflictions, and who is it that controls (and heals) them? [There is no substantial self that does these things.] Again, there are no (substantial) passionate afflictions, so what "thing" is there to turn? Since there is nothing to turn, there is nothing to combine or integrate. There is just "nonarising," in which all is controlled (and healed). This is an extremely abbreviated explanation, but you would do well to extract the meaning from it.

4. Cultivating Contemplation

Fourth is cultivating cessation-and-contemplation (regarding passionate afflictions), which consists again of ten meanings (of the ten modes of contemplation).

1. Objects as conceivable and inconceivable. First is to discuss "objects as conceivable." A single thought of a desirous notion, when it first arises, is exceedingly minute, but if it is not immediately stifled it will gradually grow and expand so that such desires will entice you to go off the path and eventually (commit) the four grave and five heinous offenses. These are called passionate afflictions that lead you to be born in hell. Due to these desires you know no shame, you are ignorant and abrasive, have no courtesy, and have lost your humanity. This is called the covetous desire that leads you to be born in the realm of the beasts. Again, due to these desires you are stingy and protective, and begrudge (giving to) others. This is called the covetous desire that leads to birth in the realm of the hungry spirits. Due to these desires you arouse jealousy, and becoming defensive with envy, you constantly wish to triumph over others, using any and all means to defeat them. This is called the covetous desire that leads to birth in the realm of the asuras. Again, due to these desires you arouse a deep passion for present pleasures, marry out of concern for custom, place a high premium on economy, carefully follow (the virtues of) humanity and duty, and keep the five (basic) precepts (of a layperson) for the sake of desiring pleasure in the future. This is called the covetous desire that leads to birth in the realm of humans. Again, when desires arise, you may despise human desires as being crude and seek after the desires of heavenly beings, diligently cultivating the ten goodnesses and 103b

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striving to block (the ten evil deeds) so that they naturally do not arise. This is the contemplation of covetous desires that leads to birth in the six heavenly realms. Again, contemplating desirous thoughts, you can renounce them and be pure, and thus able to arouse meditative concentration. This is the heavenly realm in the realms of form and formlessness. Again, contemplating desires as (a kind of) "collecting," and that this collecting invites suffering, leads you to weary of these causes of suffering and cultivate the essentials for escaping them. This is the realm of the śrāvaka. If you contemplate desires in terms of ignorance, and that it is due to ignorance that all karmic actions are produced and that this leads to unlimited transmigration, and that if you put a stop to desires so that ignorance and karmic actions will all come to an end, this is the realm of the pratyekabuddha. If you contemplate desires as being a hindrance and arouse compassion, practice the abandonment (of desires), have a (healthy) fear of transiency, and so forth, up to realizing that desires are a matter of deluded ignorance, this is the realm of the six perfections (of the bodhisattva]. If you contemplate desires as (lacking in) fundamental selfhood and not (truly) arising, not abiding nor perishing, that is, that desires are empty and that emptiness is nirvana, this is the realm of the Shared Teachings. If you contemplate desirous thoughts as having immeasurable features and the collection (of the causes of suffering) is not just one, that suffering is also immeasurable, and know that the roots of the nature of desires are all caused by desirous thoughts and discriminate them fully, this is the realm of the Distinct Teachings. The other parts of the three categories of passionate afflictions and the arising of all phenomena (related to them) are also likewise. (Contemplating) them gradually and successively is called (contemplating) objects as "conceivable."

2. Objects as inconceivable. [Second is] objects as "inconceivable." The Sutra on Nonactivity says:

Covetous desires are (indivisible from) the path [or "nirvana"]; and it is likewise for anger and ignorance. Within these three phenomena are included all Buddha Dharmas.

In this way, the four categories (of passionate afflictions) are (indivisible from) the path, but that does not mean that you should follow after them. Following after (passionate afflictions) leads people to the evil destinies. 222

Neither is it the case that you sever them; (thinking that) you have severed (the passionate delusions) leads to arrogance. [As it says in the Vimalakīrti Sutra,] to arouse all enlightening liberations without severing ignorance and passions; this is called the path. Do not dwell in overcoming, or in not overcoming. If you dwell in (the state of) "not overcoming" (passionate afflictions), this is a characteristic of a foolish person. If you dwell in (the state of) "overcoming," this is the way of the śrāvaka. Why is this so? Ordinary ignorant people are defiled by greed and follow after (the passionate afflictions of) the four categories, repeatedly pile up (rebirth in) the samsaric cycle of birth and death, and become fiercely regressive and difficult to tame; therefore this is called "not overcoming" (passionate afflictions). Those of the two vehicles (śrāvakas and pratyekabuddhas) fear the cycle of birth and death, as if they were being pursued by an angry enemy, and rush to escape this triple world. Arhats are among those who are not involved in overcoming (afflictions). Since they have exhausted the delusions of the triple world, there are no delusions left for them to overcome. In this way they do not overcome (anything further), but this could be called a kind of "overcoming." Thus, their seeds are "burned" and do not give birth (to higher realization), and their roots are defeated and useless. Bodhisattvas are not like this. They remain in samsara and are courageous; they are in nirvana but are not (consumed by) its flavor: courageous yet in samsara, nonarising yet arising, undefiled by the phenomena of arising, like a lotus flower (that thrives) in the mud, like a physician who heals diseases, not relishing the taste of nirvana, knowing both emptiness and nonemptiness, and not taking emptiness as the sign of awakening. As a bird flies in the empty sky but does not dwell in the sky, (the bodhisattva) enters nirvana without severing passionate afflictions, and has pure sense roots without severing the fivefold passions. This is the meaning of neither dwelling in "overcoming" nor dwelling in "not overcoming."

The ignorant people in this (corrupt) latter age hear that the fruit of the āmra mango is very sweet to the taste, so they break open the core and lick it, (only to discover that the core) is very bitter, so they lose all taste for the sweetness of the fruit. Since they are without wisdom, they break open the core and make a great mistake in this way. (In a similar way,) people hear (the teaching) that there is neither overcoming nor not overcoming, and that 223

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overcoming is "unobstructed," and non-overcoming is also unobstructed, and that being unobstructed is the "unobstructed path," and due to (misunderstanding the idea of) being unobstructed [to mean licentiousness], their lustful desires flare up and they act without restraint in public, showing no shame, just like wild animals. This is like consuming too much salt and suffering from thirst and disease [like high blood pressure]. The Sutra on Nonactivity says, "If one becomes covetously attached to the teaching of nonobstruction, this person is far away from the Buddha, like the heavens from the earth." The Great Nirvana Sutra says, "I say that to cultivate formlessness is to not cultivate formlessness." These people are practicing the anti-path [that is contrary to the buddha path], wishing to attain the buddha path. Instead they throw up obstructions and become ordinary and rustic. This is what it means to dwell in (and become attached to) non-overcoming, and is not (the meaning of) "not dwelling" (in the sense of nonattachment). Again, there are practitioners who hear of "not dwelling in overcoming nor dwelling in non-overcoming," but are afraid of the two extremes, work hard at self-control, and wish to cultivate the wisdom of the Middle and thus sever and destroy the two extremes. Such people are not realizing (the true meaning of) "the covetous desires are (indivisible from) the path." (They think that) severing covetous desires is the way to attain the path. This also is (a kind of) "dwelling in the thoughts of overcoming (passionate afflictions)," and is not (the true meaning of) "not dwelling." In the north [of China] both of these kinds of misunderstandings have become rampant. Again, suppose you first study the contemplation of the Middle and sever covetous desires but are not able to attain any benefits, and then absentmindedly practice something that is beyond your control and yet from the very beginning of this practice you slightly attain some benefit. (And suppose that) due to this (experience) you then constantly practice this without ceasing, and even if no further benefit is to be gained you continue this practice without any rectification. Just on the basis of the previous benefit, you teach others to do this practice, and also quote sutras as a support. The followers who accept this teaching merely covet desirous pleasures and there is not even a minute mustard seed's worth of benefit to this path. It leads to destructive fluctuations and addiction (to pleasures) so that (indulging in covetous desires) becomes a habitual custom, making the precepts impure and defiling 224

the Three Treasures (Buddha, Dharma, and Sangha). The House of Zhou persecuted the Buddha Dharma for these reasons [that is, corruption among Buddhists]. People dwelled in the (state of) non-overcoming (of passionate afflictions), and also dwelled in overcoming, [that is, were satisfied with severing passionate afflictions without advancing further]. What does this have to do with not dwelling in either "overcoming" or "not overcoming"? This should be called a "great obstacle" and has nothing to do with (the idea of) "nonobstruction." It encourages growth in the anti-path; how can it be said to be the buddha path? In this case both "overcoming" and "not overcoming" should be classified as "not overcoming." Why is this so? Because they all involve ordinary passions, not (attaining the stages of) the wise and the noble.

What I am saying now is, do not dwell in (and become attached to) overcoming (passionate afflictions), do not dwell in the non-overcoming (of afflictions and become licentious), do not dwell in neither overcoming nor not overcoming, do not dwell in both overcoming and not overcoming. Again, dwell in overcoming (passionate afflictions and sever them), dwell in the non-overcoming [of afflictions by knowing that they are empty], dwell in neither overcoming nor not overcoming, and dwell in both overcoming and not overcoming. Why is this so? Passionate afflictions are (indivisible from) emptiness, and so you should not dwell in non-overcoming; passionate afflictions are (indivisible from) the conventional, and so you should not dwell in the overcoming (of afflictions); passionate afflictions are (indivisible from) the Middle, and so you should not dwell in "both overcoming and not overcoming." They all illuminate passionate afflictions, so you should not dwell in "neither overcoming nor not overcoming." Although (it is said) "do not dwell in overcoming, not overcoming, and so forth," in fact we dwell in overcoming [and try to sever passionate afflictions], not overcoming [by avoiding arrogance over our achievements], and so forth. Although we in fact dwell in overcoming, not overcoming, and so forth, we truly do not dwell in overcoming, not overcoming, and so forth. Why is this so? Because we should not one-sidedly contemplate just one option [of the tetralemma of "A," non-"A," both, or neither]. Although one option is (indivisible from) all the options, all phenomena incline toward covetous desires, and passionate desires become the focus of all phenomena. If this meaning is used to apply 225

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all the options (of the tetralemma), then if covetous desires are understood in terms of being, this is called "dwelling in non-overcoming"; if it is understood in term of non-being, this is called "dwelling in overcoming." In this way, you can freely explain (all the various options). If you have penetrating insight into the essence (of emptiness), this is called "the unobstructed path." [As it says in the Flower Garland Sutra,] "All unobstructed people escape from the samsaric cycle of birth and death on the one path." How do they escape? At times you have penetrating insight that covetous desires are ultimately pure, neither binding nor defiling, like empty space, and you awaken to (spontaneously) escape from samsara. This is called "dwelling in overcoming" and attaining benefit. At other times, with a deliberate mind you contemplate these covetous desires and their causes and conditions from beginning to end—which of them are diseases and which are medicines—like [the beautiful and wise woman] Vasumitrā [in the Flower Garland Sutra], who was liberated from desires and able to save (other) sentient beings. When you perform this contemplation, you awaken to (spontaneously) escape from the samsaric cycle of birth and death. This is called "dwelling in non-overcoming" and attaining benefit.

At other times you attain benefit by denying both (overcoming and non-overcoming). At other times you attain benefit by contemplating both together. In this way, through good and skillful means you should (at times) dwell, and (at other times) not dwell, and thus benefit both yourself and others. Thus, there is neither gain nor decrease in the dharma practices of a bodhisattva, and by means of the four methods of instruction you should act appropriate to the situation.

(For example,) it is like when Prasannendriya taught the Dharma to various laymen using skillful means and all of them attained the forbearance from (realizing) nonarising, but the bhikṣu Agramati practiced the (Hinayana) way of "clumsy deliverance" and did not accomplish anything. Later he visited the village [where Prasannendriya and his disciples lived], heard (the teaching) that covetous desires were (indivisible) from the path, and became angry at Prasannendriya, saying, "Why do you teach to others a way that hinders the path?" not realizing his own exclusiveness. Prasannendriya responded 226

by teaching some verses, [hoping that thereby Agramati might avoid] falling further. A bodhisattva knows that if one does not believe, then one will fall into hell. Therefore, [Prasannendriya] forcefully taught (these matters), thus producing causes (for buddhahood) at a later time [even though at first Agramati fell into hell]. Thus, you should skillfully contemplate the (four) methods of instruction—whether for oneself or others, whether (the goal of buddhahood is) near or far—and dwell in overcoming, or dwell in non-overcoming, and so forth (as is appropriate for the situation), all without any fault. (The same could be said for) not dwelling in overcoming nor non-overcoming, again all without any fault. If you do not realize the intent of the four methods of instruction, whether you dwell or do not dwell (in overcoming or not overcoming afflictions), you will weave a web of passions for yourself and arouse slander and arrogance toward others, thus obstructing yourself and obstructing others, and not (attain the goal of) nonobstruction. If a single thought of passionate afflictions arises in the mind, it includes the hundred dharma realms of the ten realms (from hell to buddhahood) that are mutually unobstructed. Although they are many, they do not exist substantially; though they are one, they are not nothing. Though many, they do not accumulate; though one, they are not dispersed. Though many, they are not different; though one, they are not the same. The many are (indivisible from) the one; the one is (indivisible from) the many. The Great Nirvana Sutra says, "The shadow of a tree in darkness cannot be seen because of the darkness, but the divine eye can perceive it." This is to say that there is perception within the darkness. The wisdom obstacle is exceedingly blind and dark, but it is darkness in the midst of light. Again, it is like when a flame is first lit, it dwells along with the darkness. In this way light and darkness do not mutually obstruct each other, nor do they mutually destroy each other. Why is this so? In everyday life, when you see a flame light up a room, you do not know where the darkness has gone, nor do you know where the darkness comes from when the flame is extinguished. There is no "original source" of its coming, and no footprints of its going. You should know this about darkness; it is the same for light. Seeking darkness, there is no "darkness"; there is nothing that the light destroys. Seeking light, there is no "light"; there is nothing that the darkness hinders. Although there is 227

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no (substantial) light and darkness, yet we find destruction (of darkness by light) and hindrance (of light by darkness). There is no acquiring, no attachment, no thoughts, and no discrimination. There is no acquiring regarding that which newly arises. There is no attachment regarding that which has already arisen. There is no thought regarding what is internally experienced. There is no discrimination regarding what is externally experienced. Sublime wisdom is translucent; for this reason it is called "inconceivable," and things are not mutually obstructed nor mutually removed. If the flame of worldly wisdom is extinguished, the darkness of delusions will come again. In the case of the light of the wisdom of the Middle Path, it constantly abides and is immovable. This is like a divine jewel that constantly illuminates, so the darkness does not come. Contemplate the darkness of the passionate afflictions as (indivisible from) the light of great wisdom and manifest the awakening of the Buddha, and the delusions will not come. [The analysis of the rest of the] aggregates, sense entrances, and sense realms (as objects of contemplation) should be known in accordance with previous explanations.

2. Arousing compassion. In this way, when you contemplate, strive to feel pain over your own transgressions and have broad compassion toward other sentient beings. Why? The principle (of reality) is not limited to (either) light or darkness. (In terms of the Four Noble Truths,) it is due to delusions that the darkness of suffering and the causes of suffering arise, and it is due to the methods of understanding and healing that there is the light of the path and the extinction (of suffering). It is in the context of darkness that there is pity, and in the context of light that there is compassion. The mind of making a great vow arises along with (contact with the passionate afflictions of) the sense objects.

3. Skillful means for a peaceful mind. In order to complete these vows you must establish essential practices. As for what is essential practice, there is nothing that takes precedence over cessation-and-contemplation. To realize that the four categories of passionate afflictions are empty (in their essence) is called "cessation as realizing the truth (of emptiness)," and entering the contemplation of emptiness. To contemplate all passionate afflictions and the ways and medicines (to heal these) diseases is called "cessation as (the realization of conventional reality as that which) arises through conditions," 228

and the contemplation of reentering conventionality. To contemplate all passionate afflictions as being the same as reality as it is is called "cessation as putting an end to the two extremes," and entering the contemplation of the realization of the Middle Path. If you skillfully and with a peaceful mind cultivate this threefold cessation-and-contemplation, you realize and perfect the three eyes (the eye of wisdom, the Dharma eye, and the buddha eye) and the three wisdoms (all-wisdom, the wisdom of the path, and universal wisdom) in a single mind (and thought).

4. Deconstructing dharmas. If the (three) eyes and (three) wisdoms have not yet been opened, strive in all ways to destroy the obstacles (to this attainment). Contemplate the four categories of passionate afflictions thought by thought in their three types of conventionality (as causally arisen, as continuity, and as relative. Realize that they arise) neither on their own, through others, through both (self and others), apart from (any causes), single, multiple, or through inclusion, and that mistaken views and concepts do not (substantially) arise. Know the diseases and discern the medicine (to heal them), and noncognizance does not arise. (Know that they are) neither true [that is, merely empty] nor conditioned [that is, merely conventional] and ignorance will not arise. This is the universal deconstruction (of all passionate afflictions) both horizontally and vertically. 5. Knowing what penetrates and what obstructs. If even with (the realization of) emptiness there is still the conversion and buildup of suffering and the causes of suffering, this is called "knowing the obstacles." If even within suffering and the causes of suffering you achieve (realization of) emptiness, this is called "knowing penetrating insight." If even with various prescriptions there is still the buildup of diseases, this is called "knowing the obstacles." If within various diseases you are able to know the (proper) medicine, this is called "knowing penetrating insight." For Dharma-nature to be "converted" into ignorance; this is called an "obstacle." For ignorance to be turned and changed into insight; this is called "penetrating insight." 6. Steps on the path. Again, contemplate the passionate afflictions and cultivate the steps on the path. If the four categories (of passionate afflictions) arise in the mind, these are the defilements of the five aggregates. One aggregate, (such as that of visible form,) contains immeasurable aggregates, and (the other aggregates of) sensations, conceptions, volitions, and consciousness 229

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are also immeasurable. All aggregates are empty; this (realization) destroys the perverted views of ordinary ignorant beings that give rise to a small but decaying tree. All aggregates are conventionally existent; this (realization) destroys the perverted views of those of the two vehicles (śrāvakas and pratyekabuddhas), giving rise to a great and flourishing tree. All aggregates are the Middle; this (realization) deconstructs the teaching of flourishing and decaying; the two extremes are quiescent, and you realize great nirvana, and so forth up to opening the three liberations (of emptiness, formlessness, and actionlessness) and entering the pure and cool pond (of awakening). 7. Auxiliary methods. When the hindrances and obstacles (of passionate afflictions) are heavy, you should cultivate the auxiliary practices of the path. If your understanding is mixed with delusions, you should seek assistance. If external covetous desires arise, seek assistance through (the contemplation of) impurity. If internal covetous desires arise, seek assistance through (the eight) renunciations. If both external and internal covetous desires arise, seek assistance through (the eight levels of) domination. If anger that is contrary to the Dharma arises, seek assistance through compassion for sentient beings. If anger that is in line with the Dharma arises, seek assistance through compassion that is based on the teaching that all things are interconnected. If anger based on meaningless disputes arises, seek the assistance of unconditioned compassion. When the discriminations of (the two extremes of) eternalism and annihilationism arise, seek assistance through (realizing) the causes and conditions of the three times (of past, present, and future). When the discrimination of a self arises, seek assistance through (contemplating) the two realms (of sentient beings and the natural world they live in). When the discrimination of a (substantial) nature arises, seek the assistance of (the deconstructive analysis of) the causal arising of a single thought. When bright and beneficial notions arise, seek assistance through counting your breath. When dark and depressing notions arise, seek assistance through contemplating your breath. When partially depressing and partially bright notions arise, seek the assistance of following after your breath. These auxiliary (practices to the) path are very strong, so through them you are able to open the gates to nirvana. 8. Graded stages of attainment. Even if you have not yet realized (full awakening), there are times when you attain a type of understanding or a type of meditative concentration; if so, you should consider this carefully. 230

You should not deludedly mistake grass, trees, tiles, or stones for lapis lazuli jewels. If your attainment is a positive one, (you should consider) which passionate afflictions were extinguished, or which mistaken views, mistaken conceptions, minute dustlike (delusions), or (fundamental) ignorance (were overcome). If you are completely unaware of these various levels (of attainment) and mistakenly grasp these (attainments for what they are not), this is like the squeaking of a mouse, (which does not mean anything,) or taking the empty chirping of birds in the empty sky as a pronouncement of (the truth of) emptiness. If you do not know of these (basic) graded levels (of attainment), you will have no affinity with [the more sophisticated levels of the Six Identities, such as that of] "contemplative practice" and "resemblance (to awakening)." If you are confused over these higher levels, this will give rise to suspicion.

9. Resting in patient forbearance. If inner and outer obstacles arise, you should give preference to resting in patient forbearance. If your patience runs out, (you will become) like a bodhisattva who is defeated and broken. If you have restful forbearance that is unmovable, you will be able to become a bodhisattva and attain the prize of meditative (concentration) and the wisdom of one who has attained the path.

10. No passionate attachments to dharmas. If you attain this prize, be careful not to arouse passionate attachment to dharmas; such passionate attachment hinders the true path. If you do not fall from this pinnacle [of attainment where you are free from the afflictions of the triple world], then you will spontaneously be unobstructed, like the wind blowing through the sky. Your level of attainment will be like that of the stage of the copper cakravartin [and the level of "partial realization of the truth"]; you will destroy the delusions of (fundamental) ignorance and attain the forbearance from (realizing) nonarising.

11. Summary. [The Lotus Sutra says that] if you attain "the One Great Vehicle, tall and vast with many servants attending and guarding it," then "riding on this jeweled vehicle you will go directly to the place of awakening." This is also referred to as (realizing that) "the four categories of passionate afflictions completely include all Buddha Dharmas." It is also said [in the Vimalakīrti Sutra], "by practicing the anti-path, you have penetrating attainment of the path (and awakening) of the Buddha." It is also said that 231

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"passionate afflictions are (indivisible from) awakening." It is also said, "One enters nirvana without severing passionate afflictions." 1. Thirty-six Options on Entering and Leaving Nirvana

If we explain this extensively, there are thirty-six options, but first I will establish four options: (1) not severing passionate afflictions and not entering nirvana, (2) severing passionate afflictions and entering nirvana, (3) both severing and not severing (passionate afflictions) and both entering and not entering (nirvana), and (4) neither severing nor not severing (passionate afflictions) and neither entering nor not entering (nirvana). The first option refers to (the situation of) ordinary ignorant beings, the second refers to those who have nothing more to learn, the third refers to those with more to learn, and the fourth refers to the principle (of reality) itself. These are the fundamental four options.

1. Sixteen options on entering nirvana. Each option also involves four options. The four variations of the first option are (1) to not sever (afflictions) and not enter (nirvana), (2) to sever but not enter, (3) to both sever and not sever yet not enter (nirvana), and (4) to neither sever nor not sever yet not enter (nirvana). The first refers to ordinary ignorant beings who arouse evil. The second refers to non-Buddhists who attain meditative concentration. The third refers to non-Buddhists who attain meditative concentration yet also arouse mistaken views. The fourth refers to people who are neutral. The four variations of the next (second) option are (1) severing and entering, (2) not severing yet entering, (3) entering with both severing and not severing, and (4) entering with neither severing nor not severing. The first refers to those who have (mastered the Tripiṭaka method of) analyzing phenomena and have nothing more to learn. The second refers to those who have realized the essence of phenomena (as empty) and have nothing more to learn. The third refers to those who learn both the analyzing of phenomena and the essence of phenomena (as empty). The final (fourth option) refers to those who have realized the nature of the truth, and thus enter (nirvana). The four variations of the third option are (1) both severing and not severing and both entering and not entering, (2) severing yet both entering and not entering, (3) not severing and both entering and not entering, (4) neither severing nor not severing and both entering and not entering. The first refers to those who learn both the analyzing of phenomena and realizing the 232

essence of phenomena (as empty). The second refers to those who learn the analyzing of phenomena. The third refers to those who study the essence of phenomena (as empty). The fourth refers to the truth that is shared by those who are learning and those who have nothing more to learn. The four variations of the fourth option are (1) neither severing nor not severing and neither entering nor not entering, (2) severing yet neither entering nor not entering, (3) not severing yet neither entering nor not entering, (4) both severing and not severing yet neither entering nor not entering. The first is the principle applicable to both ordinary and noble people. The second is the noble principle for those who analyze phenomena. The third is the noble principle for those who realize the essence of phenomena (as empty). The fourth is the principle of those who learn (both) the analyzing (of phenomena) and realize the essence (of phenomena as empty). This is an explanation of sixteen options based on the four basic options, which provide a total of twenty options concerning entering nirvana. 2. Sixteen options on leaving nirvana. Again, there are sixteen variations concerning leaving nirvana. First are the basic four options: (1) not severing passionate afflictions and not leaving nirvana, (2) severing passionate afflictions and leaving nirvana, (3) both severing and not severing passionate afflictions and both leaving and not leaving (nirvana), and (4) neither severing nor not severing (passionate afflictions) and neither leaving nor not leaving (nirvana).

Each of these options also involves four options. The first four variations are: (1) not severing passionate afflictions and not leaving nirvana, (2) not severing passionate afflictions and leaving nirvana, (3) not severing passionate afflictions and both leaving and not leaving (nirvana), and (4) not severing passionate afflictions and neither leaving nor not leaving (nirvana). The first refers to those of the two vehicles who realize the essence of phenomena (as empty). The second refers to bodhisattvas who realize the essence of phenomena (as empty) and then reemerge in the conventional world. The third refers to bodhisattvas who realize the essence of phenomena as both empty and conventional. The fourth is the truth of the essence of phenomena. The second of the four variations are: (1) severing passionate afflictions and leaving (nirvana), (2) severing passionate afflictions and not leaving (nirvana), (3) severing passionate afflictions and both leaving and not leaving 233

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(nirvana), and (4) severing passionate afflictions and neither leaving nor not leaving (nirvana). The first refers to those who have analyzed phenomena and have nothing more to learn, and who [remain in the world to] assist the Buddha in benefiting sentient beings. The second refers to those who have analyzed phenomena and have nothing more to learn, and immediately enter extinction. The third refers to those who have learned to analyze phenomena and benefit both self and others. The fourth refers to (realizing) the true principle (of reality).

The third of the four variations are: (1) both severing and not severing, and both leaving and not leaving; (2) both severing and not severing, and leaving; (3) both severing and not severing, and not leaving; and (4) both severing and not severing, and neither leaving nor not leaving. The first refers the bodhisattva who realizes emptiness by utilizing both analyzing (phenomena) and realizing the essence (of phenomena as empty). The second refers to the bodhisattva who reemerges in the conventional world and utilizes both analyzing (phenomena) and realizing the essence (of phenomena as empty). The third refers to those of the two vehicles who utilize both analyzing (phenomena) and realizing the essence (of phenomena as empty). The fourth refers to realizing the essence of phenomena as the mysterious truth of reality. The fourth of the four variations are: (1) neither severing nor not severing, and neither leaving nor not leaving; (2) neither severing nor not severing, and leaving; (3) neither severing nor not severing, and not leaving; and (4) neither severing nor not severing, and both leaving and not leaving. The first refers to the principle of the essence (of phenomena as empty). The second refers to bodhisattvas who realize the essence of phenomena and reemerge in the conventional world. The third refers to those of the two vehicles who realize the essence of phenomena. The fourth refers to bodhisattvas who realize the essence (of phenomena) and realize emptiness. If we establish these eight basic options (of four options each) for leaving and entering (nirvana, along with sixteen variations for each), we have forty options. If we take just the basic four options (only one time), we have thirty-six options.

2. Thirty-six Options for the Four Gates of the Four Teachings Question: These thirty-six options are limited to the Tripiṭaka and Shared Teachings. Can they be applied to the Distinct and Perfect Teachings? 234

Answer: There is no place that the meaning of the "essence of phenomena" cannot be applied. If we make further distinctions, it can be applied to the four gates (or options) of the Distinct and Perfect Teachings. These further distinctions are as follows.

The basic four options are: (1) "neither severing nor entering" is the gate of emptiness (of the Shared Teachings); (2) "severing and entering" is the gate of existence (as causal coarising, the Tripiṭaka Teachings); (3) "both severing and not severing and both entering and not entering" is the gate of both emptiness and existence (as conventional, the Distinct Teachings); and (4) "neither severing nor not severing, and neither entering nor not entering" is the gate of neither emptiness nor existence (as the Middle Path, the Perfect Teaching).

Each of these gates has a further four variations: (1) "neither severing nor entering" is the worldly (method of instruction), (2) "not severing yet entering" is the individual, (3) "not severing and both entering and not entering" is the therapeutic, and (4) "not severing and neither entering nor not entering" is the supreme (method of instruction).

Again, each gate in return produces four gates. [First, regarding the Tripiṭaka Teachings,] (1) "neither severing nor entering" is the gate of emptiness, (2) "not severing yet entering" is the gate of existence, (3) "not severing and both entering and not entering "is the gate of both emptiness and (conventional) existence, and (4) "not severing and neither entering nor not entering" is the gate of neither emptiness nor existence. This is how it should be understood for one gate or teaching; distinctions concerning each of the other three gates or teachings should be understood in the same way. Entering nirvana by the four gates (or options) is explained in this way. How about the sixteen options for leaving nirvana [and coming back to the conventional world]? [First there are four variations:] (1) not severing and not leaving, (2) not severing yet leaving, (3) not severing and both leaving and not leaving, and (4) not severing and neither leaving nor not leaving. The first (variation) is the gate of emptiness. The second is the gate of existence. The third is the gate of both emptiness and existence. The fourth is the gate of neither emptiness nor existence. Each gate having four variations is like this; and the other three gates should be understood likewise. The thirty-six or forty variations should be known in accordance with the 105c

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previous explanation. This is the universal application of small (Hinayana) and large (Mahayana), both the analytical approach and realizing the essence (of phenomena). If you understand this meaning, you can apply it to all phenomena in the same way.

3. Thirty-six Options for Prajñā-wisdom

Question: If the Buddha, nirvana, and prajñā-wisdom are contemplated according to the proper method, these three share a unity of features. You have already clarified the thirty-six options for nirvana; how about prajñā-wisdom?

Answer: If nirvana is (indivisible from) prajñā-wisdom, why is it necessary to even ask this question? But now I will repeat my explanation. (1) Phenomena arise and prajñā-wisdom arises; (2) phenomena do not arise and prajñā-wisdom does not arise; (3) phenomena both arise and do not arise, and prajñā-wisdom both arises and does not arise; (4) phenomena neither arise nor do not arise, and prajñā-wisdom neither arises nor does not arise. These are the basic four options.

The first option (of phenomena arising) opens up four further variations: (1) phenomena arise and prajñā-wisdom arises, (2) phenomena arise and prajñā-wisdom does not arise, (3) phenomena arise and prajñā-wisdom both arises and does not arise, and (4) phenomena arise and prajñā-wisdom neither arises nor does not arise. This first option refers to mundane objects and the arising of the prajñā-wisdom of the path. The second refers to mundane objects and the arising of the prajñā-wisdom of all-wisdom (of emptiness). The third refers to mundane objects and the mutual arising of both types of prajñā-wisdom. The fourth refers to mundane objects and the arising of the prajñā-wisdom of universal wisdom.

(The four variations of) the second option (of phenomena not arising) are: (1) phenomena do not arise and prajñā-wisdom does not arise, (2) phenomena do not arise yet prajñā-wisdom arises, (3) phenomena do not arise and prajñā-wisdom both arises and does not arise, and (4) phenomena do not arise and prajñā-wisdom neither arises nor does not arise. The first refers to true (empty) objects and the arising of the prajñā-wisdom of all-wisdom. The second refers to true (empty) objects and the arising of the prajñāwisdom of the path. The third refers to true (empty) objects and the mutual arising of both types of prajñā-wisdom. The fourth refers to true (empty) 236

objects and the arising of the prajñā-wisdom of the (universal) wisdom of the Middle Path.

(The four variations of) the third option (of phenomena both arising and not arising) are: (1) phenomena both arise and do not arise, and prajñāwisdom both arises and does not arise; (2) phenomena both arise and do not arise, and prajñā-wisdom arises; (3) phenomena both arise and do not arise, and prajñā-wisdom does not arise; and (4) phenomena both arise and do not arise, and prajñā-wisdom neither arises nor does not arise. The first variation refers to both (mundane and true) objects and the arousal of the two wisdoms (of the path and all-wisdom). The second refers to both objects accompanied by the arousal of the wisdom of the mundane. The third refers to both objects accompanied by the arousal of the wisdom of the true (emptiness). The fourth refers to both objects and the arousal of the (universal) wisdom of the Middle.

(The four variations of) the fourth option (of phenomena neither arising nor not arising) are: (1) phenomena neither arise nor do not arise, and prajñāwisdom neither arises nor does not arise; (2) phenomena neither arise nor do not arise, and prajñā-wisdom arises; (3) phenomena neither arise nor do not arise, and prajñā-wisdom does not arise; and (4) phenomena neither arise nor do not arise, and prajñā-wisdom both arises and does not arise. The first refers to objects as the Middle (between two extremes) and arousing the wisdom of the Middle. The second refers to objects as the Middle and arousing the wisdom of the mundane. The third refers to objects as the Middle and arousing the wisdom of the true. The fourth refers to objects as the Middle and arousing the two wisdoms (of the mundane and the true).Thus, I have already explained sixteen options and variations.

Next is the explanation [of four variations on the arising of prajñāwisdom]: (1) prajñā-wisdom arises and phenomena arise, (2) prajñā-wisdom arises and phenomena do not arise, (3) prajñā-wisdom arises and phenomena both arise and do not arise, and (4) prajñā-wisdom arises and phenomena neither arise nor do not arise. The first refers to the wisdom of the path illuminating mundane objects. The second refers to the wisdom of the path illuminating true (empty) objects. The third refers to the wisdom of the path illuminating both (mundane and true) objects. The fourth refers to the wisdom of the path illuminating the objects as the Middle. 237

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Next I will clarify (the four variations on the nonarising of prajñāwisdom): (1) prajñā-wisdom does not arise and phenomena do not arise, (2) prajñā-wisdom does not arise and phenomena arise, (3) prajñā-wisdom does not arise and phenomena both arise and do not arise, and (4) prajñā-wisdom does not arise and phenomena neither arise nor do not arise. This clarifies how the wisdom of the true (emptiness) illuminates all objects, and should be known in accordance with the above.

Next is the clarification of four variations of prajñā-wisdom as both arising and not arising. This refers to the wisdom of the Middle Path illuminating the four (variations of) objects, which should be known (as explained above), and so forth. This gives sixteen variations, which along with (the above sixteen and) the basic four options gives a total of thirty-six variations. 4. Thirty-six Options for the Dharma Body

Question: How about regarding the Dharma body?

Answer. Prajñā-wisdom is (indivisible from) the Dharma body, so why is it necessary even to raise the question? If you wish for the distinctions to be made (I will do so, but) if you know the intent (of these matters explained above), there is no need for (further) troublesome textual explanation. Again, there are basically the four (buddha) bodies of Dharma, reward, manifestation, and transformation. Each of these bodies gives rise to four bodies. That is, from the Dharma body there arises the reward (body), the manifestation (body), and (the body of) transformation, together giving rise to three bodies [in addition to the Dharma body as Dharma body, giving a total of four]. It is the same for the other bodies, thus giving a total of sixteen bodies. Again, from the four bodies you enter one body, and likewise with each of the bodies, thus giving (another) sixteen (variations). Thus, together with the original basic (four bodies), there are thirty-six (variations) of bodies. Each body is involved in the universe (or "Dharma realm"), and thus they all arise together and therefore all are able to enter (nirvana) together, and so forth.

3. Contemplating the Objects of Disease

The third (of the ten objects of contemplation) is contemplating the objects of disease. Those who have physical bodies will suffer from disease. The four snakes (of the four elements) differ in their natures; water and fire 238

are mutually opposed, so they are like kites and owls sharing a nest, or a python and rat sharing a hole; (the physical body) is a poisonous vessel, a heavy burden, and a marsh of suffering. (The four elements are) like four neighboring countries always invading and attacking (each other); if there is a balance of power there may be some peace for a while, but as soon as there is a sign of weakness they try to swallow up the other. You should know that the vagaries of the four elements [and thus our physical bodies] are like these analogies. A standard greeting among the buddhas is "May you have little disease and little suffering," which shows that the buddhas are the same (in suffering from such illness) as other people. People will suffer from disease; even if temporarily (it seems that) you are without (disease), it just means that it is only "less" (than others and not apparent).

There are two meanings of "disease": first is "real" disease from causes, and second is "tentative" disease as a result [of certain conditions calling for compassion. As for "tentative disease," there is the example of Vimalakīrti who,] while in repose at Vaiśālī, took the opportunity of his illness to teach (the Buddha Dharma). Through (the appearance of) his physical illness he was able to clarify the teachings for ordinary, mundane people, rejecting the Hinayana and rebuking (inadequate) Mahayana (interpretations), and along with Mañjuśrī broadly clarified the causes of illness and the three types of regulating and overcoming them, and (also) broadly clarified the results of illness and the four types of healing. Again, when the Tathāgata approached his (physical) extinction (by death), he expounded on what is constant [in the Great Nirvana Sutra], and of (ten) powers regarding disease. These all refer to tentative and skillful entering into disease for the sake of teaching the Dharma and guiding people in disease and suffering. These kinds of "tentative disease" are not what is to be contemplated now. What is to be contemplated now is the physical body that is the result of retributive karmic actions. When the four snakes (of the four elements) are active and produce (their harmful effects and you suffer from disease), you abandon cultivating the noble path. If you are able to thoroughly contemplate (the disease), you will gradually benefit from this mental discipline. People of sharp faculties with superior wisdom understand "resting in forbearance" (as explained previously) and have penetrating insight regarding the objects of disease, so I will not complicate matters with repeated explanations. But 239

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for those without understanding I will now make some further distinctions. Just as felling a great tree requires ten thousand (swings of an) axe before it falls, and sculpting a great stone requires making a million bore holes, therefore I will repeat my explanations.

A long disease and traveling afar are (both) great hindrances to dhyāna meditation. If your body is stained with illness and you have lost the benefits of cultivating (the path), you may arouse immeasurable offenses. A sutra tells of breaking the floating bag (of the precepts that keeps you afloat) and removing the beams of the bridge [of patience] so that your true concentration is forgotten and lost. Breaking the precepts because of disease is like the bursting of the floating bag, and breaking dhyāna meditation (through loss of patience) is like removing the beams of a bridge. Arousing a deviant and perverted mind, holding dear a pus- and blood-filled body, and destroying the pure Dharma body is (the result of) losing your true concentration. For these reasons you should contemplate the objects of diseases. Again, there are people who leisurely loiter and are lazy when they are healthy, but when they suddenly fall ill have a change of heart and are able to accomplish many things. Again, the capabilities are not the same (for all people), and some are awakened because they become ill. Thus, the four methods of instruction should be used in accordance with causes and conditions (to contemplate) the objects of diseases. Contemplating disease has five sections: clarification of (1) the features of disease, (2) the causes and conditions that give rise to disease, (3) the methods for healing disease, (4) the losses and benefits, and (5) (the practice of) cessation-and-contemplation (regarding disease).

1. The features of disease. First is the features of disease. If you have good medical techniques and skillful knowledge of the four elements (earth, water, fire, and wind), a superior physician will listen to the voice (of the patient), a middling physician will (observe) the features of the color (of the patient's face or body), and an inferior physician will examine the pulse. It is not necessary now to make fine distinctions regarding medical methods, but I will provide some summary information.

The method of (examining) the pulse is a matter for medical specialists, so I should not speak in detail about it. (Instead) I will summarize the features of disease in terms of the five (internal) organs (of the lungs, heart, liver, 240

kidneys, and spleen). If the pulse is like a deluge and direct, this is a mark of disease of the liver; if light and floating, this is a mark of disease of the heart; if acute and sharp, this is a mark of disease of the lungs; if like a string of jewels, this is a mark of disease of the kidneys; if heavy and slow, this is a mark of disease of the spleen. The details are as explained by specialists in healing the body.

If the physical body is suffering and heavy, stiff with many aches and pains, withered and numb and feeble, these are marks of disease of the earth element. If swollen and bloated, these are marks of the disease of the water element. If the entire body is feverish and the bone joints have hardened so that breathing has become labored, these are marks of disease of the fire element. If the mind becomes anxious or suddenly ecstatic, or anguished and forgetful, these are marks of disease of the wind element. Again, if the face has no shine and the hands and feet are (dry) without sweat, these are marks of disease of the liver. If the face is pale and swollen, these are marks of disease of the heart. If the face is yellowish-black, this is the mark of disease of the lung. If the body is listless and lacking in energy, these are marks of disease of the kidney. If the body is astringent like barley bran, this is the mark of disease of the spleen.

If there is some white matter on top of the liver, this will cause a reddishness in the pupils of the eye; the pulse will be extended and you will suffer from leukoma; or the pupils will burst; or there will be boils above and below (the eyes); or tears will flow when (the eyes are) struck by the wind; or there will be itching or a sharp pain; or the pupils will sink in, so that when you come in contact with something you become angry. These are diseases that arise when the lung is harmed by the liver. They should be healed by using the qi energy of rebuke.

If the heart is inflamed and in contrast the hands and feet are cool, and the heart is in agony and weak; the lips and mouth dry and chapped; below the navel there is an obstruction of the bowels so that you cannot eat hot food, yet you feel an aversion to cold food; you are dizzy and distressed and like to sleep; you become forgetful and the heart is swollen; the head gets dizzy; the mouth stutters; the shoulder blades become stiff; the four limbs often ache; the heart is fatigued and the body inflamed; you suffer from malaria, have an obstruction of the bowels, or an incontinent bladder; the eyes have 241

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cataracts or you are nearsighted—these are caused by the kidney harming the heart, and should be healed through breathing (exercises). If the lungs swell and the chest is constricted; there is pain in both underarms; the shoulder blades hurt as if carrying a heavy weight; the head and nape of the neck feel pinched; the breath is gasping and labored so that you can exhale but not inhale; sores appear all over the body; the throat itches as if (infested by) insects or worms but you are unable to cough them out; sores appear in the throat and the jaw is affected; sneezing bloody mucus from out of the nose; the eyes are dark and the nostrils painful; there are meaty growths in the nose so that the air (qi) cannot pass through and you cannot distinguish between good scents and bad smells—these are caused by the heart harming the lung, and you should drink cold water and eat hot food. Coming in contact with these marks causes disease, and these should be healed through the use of slow breathing qi energy.

If the hundred pulses are not flowing and the joints are painful; the body is swollen; the ears deaf; the nose obstructed; the lower back in pain; the back stretched; the heart and belly swollen; the upper air in the chest obstructed; the four limbs heavy; the face black and thin; the bladder in acute pain and agony; the urinary tract either just dripping or not working; the feet and knees feeling cold—these are caused by the spleen harming the kidney. Again, the demon of this disease is like the lord of the hearth, without a head or a face, appearing suddenly and covering people. These should be healed through the use of "bright" breathing qi energy.

If on the body and on the face there are measle-like spots appearing here and there, so that the whole body itches agonizingly, these are caused by the kidney harming the spleen. If the color (of the face or the body) is (yellow) like a basket or a bucket, or you feel like a small child pounding on his crib, or like a tornado churning things around, these (symptoms) should be healed through the use of "poetic" breathing qi energy.

Again, (1) if you are sorely confused, this means that there is no soul in the liver. (2) If you are frequently forgetful of what comes before or after, this means that there is no spirit in the heart. (3) If you are full of fear and afflicted with dementia, this means that there is no soul in the lungs. (4) If you vacillate between sadness and laughter, this means that there is no will in the kidneys. (5) If you are tossed around and perplexed by delusions, this means that there is no ambition in the spleen. (6) If there is much despair and 242

discontent, this means that there is no vitality in the body and mind. These are called the six psychological marks of disease.

2. The causes and conditions that give rise to disease. Second is the clarification of the causes and conditions that give rise to disease. There are six (categories): (1) disease caused by an imbalance of the four elements, (2) disease caused by intemperance in drinking and eating, (3) disease caused by unregulated sitting in meditation, (4) (disease) caused by demons and spirits, (5) (disease) caused by [the evil demonic activity of] Māra, and (6]) disease caused by (the results of) karmic activity.

1. Disease caused by an imbalance of the four elements. (Disease caused by) an imbalance of the four elements refers to when your practices are irregular, you have taken on too strong a burden, and do not take care against cold or heat. Outer heat assists (the element of) fire; if (the element of) fire becomes strong, water is destroyed; an increase in this leads to diseases of fire. Outer cold assists (the element of) water, and an increase in water harms fire; this leads to diseases of water. Outer wind assists air (or qi); air blows out fire and fire moves water, which leads to diseases of wind or air. Or three elements (fire, water, and wind) harm (the element of) earth; this is called diseases equal (to all the elements). Or if the body increases and harms the three elements, these are also diseases equal (to all the elements) but belong to the diseases of the earth. In this way the four (elements) are in motion and through this competitiveness give rise to various sufferings. 2. Disease caused by intemperance in drinking and eating. Second, intemperance in drinking and eating can also cause disease. Ginger, cinnamon, and other spicy foods cause an increase in (the element of) fire. Sweets like sugar and honey are cool and cause an increase in (the element of) water. Pears cause an increase in wind, greasy fat causes an increase in earth, and cucumbers lead to feverish diseases. Since these are (diseases brought about by) foods with an unstable taste, those who eat them should (be careful to) make distinctions concerning their nature. If you eat them, after they are eaten they enter your stomach and are digested, the crude materials become feces and urine and the fine materials are digested, and from the three orifices at the waist they drip into the four limbs. The pure materials change into blood and enrich the whole body, like dust when it is watered. If the body does not have enough blood, it withers and loses weight. The turbid 243

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materials change into oily fats, the old roots decrease and become dirt, and the new roots coagulate and become meat.

Again, if the fire in the body is in the lower part, it (promotes) digestion by the organs, so that food and drink is digested and distributed throughout the body. A worldly proverb says, "If you wish to attain long life, you should heat your feet and cool your neck." If the fire of the body is in the upper regions and you eat food that is unsettling to the body, you will be troubled by disease.

Next, if you eat foods of the five flavors (acidic, bitter, spicy, salty, and sweet), your organs will increase or take a loss accordingly. Acidic flavors cause an increase in the liver and a loss in the spleen. Bitter flavors cause an increase in the heart and a loss in the lungs. Spicy flavors cause an increase in the lungs and a loss in the liver. Salty flavors cause an increase in the kidneys and a loss in the heart. Sweet flavors cause an increase in the spleen and a loss in the kidneys. If you know about the hindrances to the five organs, you will avoid those that are harmful (and cause a loss), and consume those that are healthy (and cause an increase), and act appropriately to the situation. 3. Disease caused by unregulated sitting in meditation. Third is (disease caused by) unregulated sitting in meditation, for example, relying (inappropriately) on a wall or a pillar or clothing, or lying down when the multitude of people have not yet left [and are still practicing meditation]. This reveals an arrogant and lazy mind, which Māra can take advantage of so that the human body, (especially) the back and the joints, will suffer pain. This is called a disease of (the inability to control) the "flow" (of the mind), which is most difficult to heal.

1. The eight tactile sensations and counting breaths. Next is unregulated counting of breaths, which often leads people to (suffer from) chronic malarial fever and contraction of the tendons. If the eight tactile sensations (heavy, light, cold, hot, rough, smooth, soft, and coarse) are aroused, and your breathing is inappropriate to the tactile sensations, this can cause disease. The eight tactile sensations are (as follows): the mind and the four elements merge to form the four proper physical tactile sensations and also the four dependent tactile sensations; together these are the eight tactile sensations. "Heavy" is like sinking down. "Light" is like rising up. "Cold" is like being in an ice house. "Hot" is like being in an oven. "Rough" is like resisting 244

[or "pulling against" the natural flow of things]. "Smooth" is like grinding fat. "Soft" is like being boneless. "Coarse" is like husky flesh. Of these eight tactile sensations, four go upward and four go downward. That is, an inhalation in accordance with the element of earth is "heavy." An exhalation in accordance with the element of wind is "light." Again, an inhalation in accordance with the element of water is "cold." An exhalation in accordance with the element of fire is "hot." Again, an inhalation in accordance with the element of earth is "rough." An exhalation in accordance with the element of wind is "smooth." Again, an inhalation in accordance with the element of water is "soft." An exhalation in accordance with the element of fire is "coarse." If, for example, the tactile sensation of "heavy" arises, and you count the breaths as you exhale but they are not in alignment with the tactile sensations, this will cause disease to arise. The other combinations should be known in the same way.