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2. Cessation. Again, if you use only (the methods of) cessation (for meditation) without other means, this will cause disease. If you constantly stop your thoughts in the lower regions, often diseases of earth will be aroused. If you constantly stop your thoughts in the upper regions, often diseases of wind will be aroused. If you constantly stop your thoughts too quickly, often diseases of fire will be aroused. If you constantly stop your thoughts too slowly, often diseases of water will be aroused.

3. Contemplation. Next, if the use of contemplation is unregulated and one-sided, this can cause disease. When you are first entrusted to the womb (as a fetus), conceptions and thoughts arise and (the fetus) is moved and calls out to its mother; the mother then thinks of the five (sensations) of color, sound, smell, taste, and touch. A trifle of qi energy is activated and becomes water, water becomes blood, blood becomes flesh, and flesh becomes the five sense organs and the five (internal) organs. Now, a person who sits in meditation who does too much conceptualizing during contemplation damages the five organs and arouses disease. If there are many conditions of "color," the liver is affected. If there are many conditions of "sound," the kidneys are affected. If there are many conditions of "smell," the lungs are affected. If there are many conditions of "taste," the heart is affected. If there are many conditions of "touch," the spleen is affected.

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Again, next for the eye, if there are many conditions of blue-green, this affects the liver. If there are many conditions of red, this affects the heart. If there are many conditions of white, this affects the lungs. If there are many conditions of black, this affects the kidneys. If there are many conditions of yellow, this affects the spleen.

For the ear, if there are many conditions of calling out, this affects the liver. If there are many conditions of verbiage, this affects the heart. If there are many conditions of crying out, this affects the lungs. If there are many conditions of muttering, this affects the kidneys. If there are many conditions of singing, this affects the spleen.

For the nose, if there are many conditions of rancid smells, this affects the liver. If there are many conditions of scorched smells, this affects the heart. If there are many conditions of fishy smells, this affects the lungs. If there are many conditions of malodorous smells, this affects the kidneys. If there are many conditions of fragrant smells, this affects the spleen. For the tongue, if there are many conditions of sour tastes, this affects the liver. If there are many conditions of bitter tastes, this affects the heart. If there are many conditions of spicy tastes, this affects the lungs. If there are many conditions of salty tastes, this affects the kidneys. If there are many conditions of sweet tastes, this affects the spleen.

For the body, if there are many conditions of hardness, this affects the liver. If there are many conditions of warmth, this affects the heart. If there are many conditions of lightness, this affects the lungs. If there are many conditions of coldness, this affects the kidneys. If there are many conditions of heaviness, this affects the spleen.

In this way the five organs arise mutually, and if conditions are excessive (and imbalanced), this gives rise to disease.

If these interact adversely (it will be as follows). If there are many conditions of white color, this subdues the liver. If there are many conditions of black, this subdues the heart. If there are many conditions of red, this subdues the lungs. If there are many conditions of yellow, this subdues the kidneys. If there are many conditions of blue-green, this subdues the spleen. The other items such as sound and so forth should be known as explained above. If the diseases of the five organs are hidden and difficult to know, they can be prognosticated through sitting in meditation and in dreams. If during 246

meditation or in a dream there are many sights of the color blue-green, or (pale) blue-green people, or beasts like lions, tigers, or wolves, and you are filled with fear, these are diseases of the liver. If during meditation or in a dream there are many sights of the color red, fire burning, red people or beasts, red (bloody) battles with swords, red (erotic scenes of) young men and women embracing intimately, or of father, mother, brothers and so forth giving rise to joy or fear—these are diseases of the heart. The other items can be known in accordance with the various colors (and so forth). Again, an imbalance in contemplation can affect the four elements. If the objects of contemplation are unsettled, with these conditions or those conditions so that the mind is quarrelsome, and because of this conflict a wild wind arises, resulting in diseases of wind. In such cases you should go for a walk, taking steps like a little child, and let it be. If you rush and try to solve it quickly, you will become ill.

Again, if you focus solely on one object and arouse a hopeful mind, but the winds of retribution and powerful heat (of passionate afflictions) are not extinguished, the result is diseases of heat (fire).

When you are contemplating objects and thoughts are arising, but you think they are perishing, or when they are perishing and you think they are arising, so that your thoughts and the marks (of disease) are in opposition, this leads to painful itching and results in diseases of earth. Again, if you cannot "taste" the objects of your contemplation but you force yourself (to continue anyway), the element of water will increase and result in diseases of water.…

4. Disease caused by demons and spirits. Fourth, diseases (caused by) demons are as follows. The four elements and five (internal) organs are not demons, and demons are not the four elements and five organs. If they enter the four elements and five organs, this is called the diseases (caused by) demons. You may say that there are no diseases caused by demons, but there are times when evil shamans succeed in controlling demons. You may say that there are no diseases caused by (disharmony among) the four elements, but there are times when medical specialists succeed in healing them with liquid medicine. There was once a ruler of a country who suffered from a disease of demons that dwelled in his orifices, and he repeatedly used (acupuncture) needles to kill them. The king of demons himself came and 247

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dwelled above his heart, so that the acupuncturist had to submit (and could not continue treatment). Therefore, it should be known that diseases caused by demons do exist [and therefore methods of exorcism may sometimes be required]. But demons are not rampant in making people diseased. Rather it is because people arouse perverse thoughts regarding various matters or seek to know about sorcery (concerning good and bad fortune). The (five-colored) demon Dou Xiluo ("Helmeted *Hidda") causes many changes, so that if colors such as blue-green and yellow enter the body from the five sense organs, the consciousness will make mistaken interpretations about good and bad fortune, or matters of the good or bad fortune of one body, or one family, or one village, or one country. These are not to be considered "noble knowledge." If these diseases are not healed and continue for a long time, it will kill the person.

5. Disease caused by the demon king Māra. Fifth is diseases caused by Māra. These differ from those (caused by) demons. Demons merely cause diseases of the body; Māra destroys the contemplative mind, destroys the wisdom as life of the Dharma body, arouses deviant thoughts, and robs people of their virtues, so this is different from (the effects of) demons. Again, depending on those who are practicing sitting in meditation, if they have evil thoughts of personal profit Māra will appear (and offer) various items of clothing, drink and food, the seven jewels, and other material things, and people will accept them and rejoice. Thus (Māra) enters the mind and causes disease. These diseases are difficult to heal; below I will explain the way of healing (these matters).

6. Disease caused by karmic activity. Sixth is disease caused by karmic activity (in the past). Sometimes it is only the karmic activity from previous lives, or sometimes it is from breaking the precepts in your current life, which affects the karma from previous lives, and this karmic power causes disease. You should know about the offenses (that cause bad karmic effects) in terms of the five sense organs.

If you commit the karmic action of the offense of taking life, this leads to diseases of the liver and the eyes. The karmic actions of the offense of drinking intoxicating beverages lead to diseases of the heart and mouth. Karmic actions of the offense of illicit lust lead to diseases of the kidneys and ears. Karmic actions of offense of deluded speech lead to diseases of the spleen 248

and tongue. Karmic actions of the offense of stealing lead to diseases of the lungs and nose. Karmic actions of breaking all of these five precepts arouse diseases of the five (internal) organs and the five sense organs, and if these karmic actions decline, (their effects) will go away.

If in your current life you keep the precepts, this can also affect the karma and cause disease. Therefore, it is said that (there are cases where) if you have committed a grave offense, a headache may remove it, and grave offenses for which you would fall into hell may be lightly recompensed during your lifetime as a human being. These are karmic actions that you wish would disappear but cause disease. There are many types of diseases caused by karmic action: tumors, congestion, jaundice, and depletion. Any and all manner of diseases should be minutely and closely examined. Knowing the root causes of diseases can later lead to healing them. 3. Clarification of the Methods for Healing Disease

Third is clarifying the methods (for healing disease). These should be appropriate (to the situation) and are not the same (for everyone). If your work or eating and drinking leads to sickness, this should be treated with medicine, and with regulated care the (disease) will end. If your sitting in meditation is unregulated and this leads to sickness, this in turn requires further sitting in meditation. Well-regulated contemplation of breaths should make this (illness) end. Liquid medicine is not appropriate in this case. As for the two types of diseases caused by demons and Māra, these should be treated with the power of the practice of deep contemplation and the use of great spells, and you can bring them to an end. As for diseases caused by karma, you should internally use the power of contemplation and externally make confession and repentance, and these will come to an end. All of these (methods of) healing are not the same (for everyone and every situation), and you should be aware of this meaning. You should not take up a knife or wield a blade and thus hurt yourself.

Now, in terms of sitting in meditation, in sum there are six (ways of) healing (disease): (1) cessation, (2) qi energy, (3) breathing [techniques], (4) conventional conceptualization, (5) contemplation of the mind, and (6) divination techniques.

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1. Using cessation. (First,) using (the practice of) cessation to heal (disease). Master Wen says: Link your mind (and concentrate) on your navel as if it were a large bean, unfasten your robe and clearly apprehend your situation, then close your eyes and arrange your mouth and teeth, lift your tongue toward the palate, and regulate and calm your breathing (or qi energy). If your mind runs wild and wanders to external matters, contain it and make it return. If your thoughts become imperceptible, rearrange your robe and look at [your navel to regain your concentration] and carefully apprehend your situation, and repeat as before.

This (practice) is able to heal various diseases, and also to arouse various dhyāna concentrations. When this contemplation is performed, it has immeasurable characteristics. At times there is pain like being pierced by needles; or acuteness like being pulled with ropes; or itching like being bit by insects; or cold like being doused with water; or hot like being broiled in fire. In this way, when various tactile sensations arise, diligently continue (your practice) singlemindedly, without retreating or giving up. If you can become free of these tactile sensations, you will be able to arouse various dhyāna concentrations; if your psychological condition is quiescent, this is the mark of lightning-like concentration. Through this you are able to attain dhyanic concentrations; how could you not then heal diseases? The reason you "link the mind to the navel" is that (in meditation) the breath goes out through the navel and then enters from the navel, and the going out and coming in (of the qi breath) is limited to the navel, which makes it easy to realize (the truth of) transiency.

Again, when you are entrusted to the womb (as a fetus) and your conscious spirit first coalesces with blood, the navel cord forms a connection, and the link (to the mother) is through the navel. Again, the (navel) is the source of the stomach and intestines, so if you investigate the source you are able to perceive the impurity (of the physical body) and to stop covetous desires. In terms of the four mindfulnesses, contemplating the navel is "mindfulness of (the impurity of) the body." In terms of the "six sublime gates" (of meditation, that is, counting the breath, following the breath, stopping or cessation, insightful contemplation, reflection, and purity), (concentrating 250

on) the navel is the gate of cessation. Both of these (practices) enable you to enter the path and are therefore used often.

A proper use (of these practices) for healing disease also involves the "cinnabar field," a sea of qi energy that is able to lock up and contain all diseases. If you "stop" (and focus) the mind on the cinnabar field, your qi and breathing is regulated and calm, and thus you will be able to heal disease. This is the meaning here.

Again, a certain master said:

An excess of upper qi energy; congestion in the chest; pain on both flanks (of the body); pressure on the spine and back; pain in the shoulders; vexing heat in the heart; troublesome pain that causes loss of appetite; swelling of the heart; chill in the lower abdomen (below the navel); heat in the upper and cold in the lower (parts of the body); disharmony of yin and yang; coughing—these twelve types of disease should all be dealt with by focusing on the cinnabar field.

The "cinnabar field" is two and a half inches below the navel. Or, if the pain is acute, shift your attention to focus on three li [about three inches below the navel]. If the pain is not removed, shift to focus on the (acupuncture) point at the side of the nails on the big toes of both feet, and try to put an end to it.

If you have a headache and your eyes itch and are red, your lips and mouth are hot, spores form around the nose, there are sudden pains in the abdomen, both ears become deaf, and the neck is tight: for these six diseases, you should make the area between your legs the object of your focus and link your thoughts to it. If you suddenly suffer acute pain from abdominal dropsy, just singlemindedly focus on this area. If the mind is troubled you should take short breaths and, if possible, arise and repeat the previous practices. If you experience a little relief, you should continue to use these methods for healing. If these (practices) cause acute pain in the waist and/or legs, imagine and conceive of a ten-foot chasm below your feet and shift your attention to the bottom of this pit and focus your thoughts primarily on this until (the pain) naturally comes to an end. This must be done in a quiet room. Again, by constantly stopping (and focusing) your thoughts on your feet, you are able to heal all manners of disease. Why is this so? The five 251

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consciousnesses (of sight, sound, scent, taste, and touch) are in the head, and the mind thus often has connections with this upper region, so the mind follows (the element of) wind, wind affects fire, fire melts water, and water moistens the body. Therefore, even if the upper region is regulated, if the lower regions are disturbed this will lead to various diseases, such as chronic swelling of the legs and feet, and so forth. Again, the five (internal) organs are like lotus blossoms that bloom extravagantly but face downward, but since consciousness usually has connections to the upper region, if the qi energy is strong in pressing against the bowels, this can in turn be destructive and cause disease. If the mind has connections to the lower region, fire will blow and slide to the lower region, drink and food will be digested (properly), and the five organs will be in balance. Stopping and focusing on the feet is thus the best method for healing disease. So now there will be profound benefit if you constantly and repeatedly use (this method). Through this you can heal others, as has already been tested (and proven) many times over. Jiang [Tianwen], Wu [Mingche], and Mou [Xi] are examples of people (who have verified these medical methods).

Again, if in accordance with the place of the disease you clarify the mind and stop and focus on that (place), before three days have passed conditions will have certainly improved, and you can put an end (to the disease). Why is this so? As the wind will blow through when a gate is opened, or be still when a fan is closed, the mind responds to the conditions of external objects like the opening of a gate. If the mind stops and focuses on the place where there is pain, this is like the closing of a fan. This is just the way things naturally are. Again, the mind is like a king and diseases are like bandits; if the mind is calm, the bandits will disperse and be destroyed. Again, you do not necessarily and exclusively have to stop and focus the mind on the (physical) place that is diseased. The Secret Methods of the Emperor says:

The two qi energies from heaven and earth merge, and each has the five phases, (thus producing) metal, wood, water, fire, and earth. These circulate and thus metal is transformed and water arises, water flows and wood grows, wood moves and fire is lit, fire burns and earth is chaste; thus do they mutually arise. Fire meeting water means an extinction of light; water meeting earth becomes immobile; earth planting wood pro-252

duces tumors; wood meeting metal brings about wounds; thus do they interact adversely.

As metal overcomes wood, if the lungs are strong and the liver weak you should stop and focus the mind on the lungs and gather white qi energy, and the disease of the liver will end. The other four organs should be understood in the same way.

Again, using "stopping" (or "cessation") to heal (diseases of) the four elements is as follows: a quick stopping heals (diseases of) water, slowly stopping heals (diseases of) fire, stopping (and focusing) on the head heals (diseases of) earth, stopping (and focusing) on the feet heals (diseases of) wind, (and so forth).

2. Using qi energy. Second is using qi energy to heal diseases, that is, (the six qi energy breaths of) sharply exhaling (chui), exhaling softly (hu), "bright" (xi), rebuking (he), sighing (xu), and "poetic" (shi). All of these are formed by the lips and mouth, converted by the teeth and tongue, and carefully applied in the mind and conceptualized, thus producing qi energy (breaths). When cold use "sharp exhaling," as if exhaling fire. When hot use "exhaling softly." When the hundred joints itch and are painful, use "bright" (qi) and heal (diseases of) wind. If there is troublesome swelling and the upper air or qi (in the chest is obstructed), use "rebuking." If too much mucus, use "sighing." If exhausted, use "poetic" (qi). The six qi energies for healing (diseases of) the five (internal) organs are as follows: "rebuking" heals the liver, "exhaling softly" and "sharp exhaling" heals the heart, "sighing" heals the lungs, "bright" heals the kidneys, "poetic" heals the spleen. Again, the six qi energies together heal one organ. If the organ is cold, use "sharp exhaling." If hot, use "exhaling softly" If painful, use "bright." If troubled by swelling, use "rebuking." If there is mucus, use "sighing." If weary and lacking (energy), use "poetic." It is the same for the other four organs.

Again, by exhaling through the mouth you can get rid of a chill, and (exhaling) through the nose removes internal heat. Inhale calmly and carefully so that there is no clash [between the breaths or energies]. Once you have been seated (for meditation), repeat (this cycle of breathing) seven times, then calm your mind and, after calming your mind for a little while, again utilize the qi energies. This is what it means to use (qi energy) for 253

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healing (diseases). Usually, it is enough to spew out defilements (through exhaling the breath) once or twice. Inhaling through the mouth gets rid of heat; (inhaling) through the nose brings pure and cool (air) inside. "Bright" [qi energy breathing] through the mouth gets rid of pain by removing (the element of) wind, [breathing] through the nose brings internal peace. "Rebuking" [qi energy breathing] through the mouth gets rid of annoyances, and qi energy in the lower regions (of the body) disperses mucus. As for mucus in the chest, if it is in the upper regions it should be spit out through the mouth, and if in the lower regions it can be smoothed out through breathing. Therefore, it is not necessary to supplement [by blowing] the nose. "Sighing" helps get rid of swelling and lets in calm assurance through the nose.

"Poetic" [qi energy breathing] gets rid of fatigue and lets in harmonious supplements (of qi energy) through the nose. Carefully inhale and exhale [qi energy] without any in excess. If this is done with discretion, with increases and decreases appropriate to the situation, you will not only be able to heal your own diseases but also help save others.

3. Counting the breaths. Third is using [counting] the breaths to heal (disease). The body and mind are mutually dependent and involve breathing, like firewood and fire rely on each other to produce smoke. By observing the purity or turgidity of the smoke, you can know the rancidness or dampness of the firewood; so, by examining the strength or weakness of the breaths, you can verify the (nature of the) healthiness or disease of the (human) body. If the (element of) wind blows into the body as it pleases, then pain and itching will give rise to disease; you should not be lax in attending to it but should quickly heal it. First you should be conscious of your breathing as having four associations. (1) If (the breath) makes a sound, this is called (blowing like) the wind; if you follow this, your (thoughts) will be dispersed. (2) If (the breath is) stagnant, this is called qi; if you follow this your (thoughts) will be obstructed. (3) If the inhalation and exhalation is not exhausted, this is called "gasping"; if you follow this you will be fatigued. If (the breathing) neither makes a sound nor is stagnant, and the inhalation and exhalation are both exhausted, this is called (proper, correct) breathing; if you follow this you will attain concentration.

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You should seek a quiet place, sit in the lotus position, straighten your body, and be calm. Let the body relax, spread out the four limbs, and stretch the bones and muscles. You should see to it that the joints are in harmony, neither leaning (unbalanced) nor bent. Loosen your belt, lean to the side, and turn (the body) to adjust it (into a comfortable position). Place your left hand on the (palm) of your right hand, and lightly touch the tips of the thumbs. Make your cheeks vertical, open the mouth slightly, and exhale deeply four or five times. Next, gradually straighten the head and slowly close your eyes. Do not close your eyelids with great haste, but always (shut out the light) as if in a cage, and then use your breathing.

Using your breathing to heal disease through being in accordance with and in opposition to the eight tactile sensations is as follows. If the sensation of "heavy" is the cause and gives rise to the great diseases of the earth (element), mostly use the exhalation of the breath to heal it. If the sensation of "lightness" is aroused and gives rise to diseases of wind, mostly use the inhalation of the breath to heal it. If the sensation of "cold" is aroused and gives rise to diseases of water, mostly use the exhalation of the breath to heal it. If the sensation of "heat" is aroused and gives rise to the diseases of fire, mostly use the inhalation of the breath to heal it. The others should be understood in the same way. If you attain regulated harmony and equanimity, follow the workings of your mind to put this to use. Constantly count your breaths and do not produce other kinds of breath.

Next are distinctions concerning the application of twelve (types of) breathing, that is, (1) upper, (2) lower, (3) scorched, (4) full, (5) increasing and growing, (6) decreasing and extinguishing, (7) cold, (8) hot, (9) rushed, (10) maintained, (11) harmonious, and (12) supplemental. These twelve types of breathing outline the thoughts of temporary conceptions. What does this mean? When there is the first thought (of the fetus) on entering the womb, there is (already) the (natural, inborn) breath from karmic recompense. [At first the breath is] in accordance with the qi breath of the mother; the child gradually grows, the wind passages become smooth, and the child's inhalations and exhalations are no longer in accordance with those of the mother. The breath is born and becomes separate from (the mother), so that each have their own breath. This is called "breath from karmic recompense." 255

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"Dependent breathing" refers to that which relies on the mind to arise; for example, when one is angry or filled with desire, the breathing becomes aroused. This is called "dependent breathing." The six qi energy (breaths) discussed above are (of the types) of "breath from karmic recompense" and involve conceptualization. These twelve (types of) breathing belong to "dependent breathing" and involve conceptualization, and therefore they are not the same as the previous. The previous (types of breathing) were explained in terms of the five colors and their relation to the diseases of the five (internal) organs. These depend on the organs to arouse disease, and therefore you should now use "dependent breathing" to heal them. (1) Upper breathing heals the sinking and heavy diseases of earth. (2) Lower breathing heals the empty suspended diseases of wind. (3) Scorched breathing heals pressure from swelling. (4) Full breathing heals withered emaciation. (5) Increasing and growing breathing is able to give rise to the growth of the four elements. Non-Buddhist ways for applying qi breathing merely use the application of these kinds of growing and increasing qi energy or breathing. (6) Decreasing and extinguishing breathing dissipates diseases of the heart membrane. (7) Cold breathing heals fever. (8) Hot breathing heals the chills. (9) Rushed breathing heals bowel obstructions and swelling from poison. (10) Maintained breathing heals trembling and instability. (11) Supplemental breathing heals whatever is lacking. (12) Harmonious breathing blends the four elements.

When producing these (kinds of) breath, each is accompanied by conceptual thoughts that bring them to fruition. Know the diseases in detail, using the (various types of) breathing, and do not err in their application. 4. Healing by conventional conceptions. Fourth, healing (diseases) through conventional conceptions. The previous sections on qi energy and breathing (methods) involved using conceptualizations, but now (I am referring to methods that) use only conventional conceptualizations, such as the "debate masters" who have methods for (getting rid of) warts, or (acupuncturists) using needles for people suffering from sickness, or using warm resuscitative techniques like those found in the Āgamas for relieving fatigue, such as the method of "swallowing snakes," and so forth. 5. Healing by contemplation of the mind. Healing (disease) by contemplation does not involve (non-Buddhist) conventional conceptions nor breathing 256

(techniques) but is a direct contemplation of the mind. Whether you seek internally or externally, the "mind" cannot be obtained, so even if disease comes, who does it afflict and who experiences this disease? [That is, contemplate that there is no "self" that experiences disease.] 6. Healing by divination techniques. Sixth is healing (disease) by divination techniques. These techniques may seem distant if you do not know of them, but if you know of them they are quite close to home, such as methods for healing hiccups, methods for fixing toothaches, healing the liver by twisting the thumbs, and so forth. These techniques are shallow and common, and are often based on illusions. They should not be used by the home-departed ones (of the Buddhist sangha). Basically, they need not be studied, and if they have been studied they should be quickly rejected. If you cultivate the four samādhis, the physical body that is weak like a water bubble has uncertain increases and decreases. If (these divination techniques) can be borrowed and used to heal diseases, it may make it easier to stay on the path (of practice to awakening), so you should not despise them. However, if they are used to invite fame or to gain profit, and thus provoke or stir up the worldly people of the times, this is a delusion and a farce perpetrated by Māra and should be quickly rejected, (I repeat,) quickly rejected.

When the thirty-six types of beasts surround a person, you should chant these spells three times:

Bo-ti-tuo, pi-ye-duo, na-mo-na, ji-li-bo, a-wei-po, tui-mo-tuo, nan-tuo-luo, you-tuo-mo, ji-li-mo, pi-li-ji. zhe-tuo-mo.

At first be carefully attentive, and when you come in contact with outside objects [such as the thirty-six beasts] the mind will be alarmed, and because of this the qi energy increases and the stomach feels full, the chest is troubled, the head aches, and the heart feels oppressed. Six psychological conditions parade through the entire body, causing surprise and a loss of your guard. Externally there will be evil spirits that enter the body and snatch away your place of abode, thus misguiding you in this way. The method to heal this is to close your mouth, plug your nose, and do not let your qi energy or breath escape. Maintain the qi energy or breath until it permeates your body, and then release the qi energy or breath long and far 257

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away. Conceptualize its expulsion throughout the body, from head to feet. Pull until it is exhausted. Do this three times, and then chant these spells: Zhi-bo-zhou, wu-su-bo-zhou, fu-liu-bo-zhou, qian-qi-bo-zhou. After chanting these three times, regulate the breath and from one to ten command the exhalation and inhalation of breath, saying, a-na-bo-na, a-zhou-bo-zhou, and the diseases will come to an end. If you suffer from dysentery or white diarrhea, sudden bad health or "apoplexy," a pale face, "reversal" of the eyes, blackening of the lips, and are not able to distinguish between people, (then you should) twist the cinnabar field (under your navel) with your hand until it hurts, and surely (these diseases) will end. Again, in accordance with the place on your body that hurts, hit the diseased place with a staff in your hand until it hurts, up to forty or fifty times. What is the meaning of this? Just this: diseases are products of the mind [lit., "there is nothing that is not produced by the mind"]; the mind has thoughts of depressing misery and thus introduces perverse qi energy. Now if you attack it with pain, there is no room for extraneous conceptions, so the perverse qi energy will go away and the disease will be removed.

4. Clarification of Losses and Benefits

Fourth is to clarify the losses and benefits (from healing disease). There are gradual and sudden aspects to each of such losses and benefits. If there are great excesses taken in using breathing (to heal disease), the five (internal) organs may suddenly change. Or even if there is not yet any change, there may be gradual dramatic (changes) that result in sudden changes. Some people may skillfully cultivate [proper practices] and immediately and suddenly attain benefits, or some may have the symptoms of a disease for a while and later gradually be healed. This is like taking hot liquid medicine over a period of months or years until finally benefit is attained. Internal healing [of the mind] is also like this. For people whose minds are sharp and the disease light, or the mind is sharp and the disease heavy, or the mind is dull and the disease light, or the mind dull and the disease heavy—all are the same in being gradual or sudden [in being healed].

The medicines of this secular world may cost a fortune and take time to prepare. Also, they may be bitter and hard to swallow, and come with a variety of prohibitions, but those who rely on them for their lives continue 258

to take them until they die. But now [I present a method that] does not cost a cent, does not waste even a half-day of effort, is not bitter to the taste, and can be eaten and drunk as you wish. Nevertheless, people do not seek to practice it and ordinary people are not aware of its value. Perhaps its charm is too great, and few can appreciate it; this causes me great distress. If you are able to be endowed with ten characteristics, you will certainly have a good result. These are [1] faith, [2] utilization, [3] diligence, [4] constancy, [5] distinctions among diseases, [6] means, [7] a long time, [8] selecting and rejecting, [9] protecting, and up to [10] knowing the obstacles. [1] Faith is the basis of the Buddhist path, the first gate (for entering) the Buddha Dharma. It is like in order to heal someone with leprosy, you must believe that blood is milk and revere a camel's bone as a true relic. Firm faith in these methods is able to heal these diseases, so you should not give rise to a single doubt. [2] If you believe but do not actually use (these methods), such a person will gain no benefit. It is like taking up a sharp sword but not using it against bandits; this will instead lead to harm [when the bandits respond in kind]. It is the same with not actually utilizing (the practices). [3] How about the necessity for "diligence"? You should practice diligently from the beginning, middle, and late night until the morning and to sunset in the evening, your sweat showing the degree [of your commitment]. When starting a fire, if you quit in the middle it will be difficult for you to attain a fire. It is the same for not being diligent. [4] How about constancy? This means constancy in utilizing the methods for healing, making [the right] conditions with every thought, and not being moved or agitated. [5] What is "distinctions among diseases"? You should make distinctions among diseases as to the causes for their arising, as I have explained above. If you do not know about diseases and yet practice the methods of healing without restraint, there will be no benefit from this since the actions do not match the purpose. [6] What is "means"? You should skillfully utilize healing [methods], and if the inhalation and exhalation (of breath) is proper and the carrying on of thoughts is completed [properly], the purpose will not be lost. It is like tuning a harp with the strings adjusted loose or tight at the bridge, and lightly or heavily (strumming it) with your fingers in order to tune and balance the sound. [7] What is "a long time"? If you utilize these methods but have not yet gained any benefit, you should not be concerned with the passing of days 259

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or months but practice without resting or abandoning [the quest]. [8] What is "selecting and rejecting"? If there is benefit, you should diligently use [that successful method]; if there is loss, you should change your (methods for) healing. [9] What is "protecting"? You should have good knowledge of the prohibitions and warnings [associated with various medicines] so that your activities and eating and drinking does not infringe against them. [10] What is "knowing the obstacles"? If you find something effective do not brag about it publicly, and if you find something ineffective do not slander or cast doubt on it. In discussing these things with other people, [admit that at times] (diseases) have not yet come to an end or may not come to an end; those that seem to have come to an end may reappear; those that seem to be healed may not have ended; and bringing them to an end again may require the redoubling of effort.

If you are able to be completely endowed with these ten characteristics, utilize the various healing (methods explained) above, and have no doubts about the benefits of concentrated meditation, I guarantee to you that these things will not be in vain.

End of Fascicle 8, part 1.

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If you well cultivate the four samādhis and attain balanced harmony, given the power of the path you will certainly be free from diseases. Even if you are a little unbalanced, with the assistance of the "mysterious blade" [of your practices], you yourself should be able to dissolve and heal (disease). Even if various obstacles arise, (looming) like a mountain peak, you should face death and sacrifice your life and [remaining] breath, vow to stay in the meditation chamber to the end, and be determined to remain detached. What offense cannot be extinguished, what karma cannot be overturned? Chen Zhen, [Zhiyi's older brother,] and Kaishan (Zhizang) [were exemplars of this ideal].

How can it be that the four elements and the five (internal) organs cannot be balanced and (disease) brought to an end? It is like a small demon respectfully avoiding the halls of Indra; the spirit of the meditation chamber is so great that no delusions can invade it. Again, if the lord of a castle is determined and firm as a rock, the guards are also strong; if the lord of the castle is timid, then the guards will make haste [to run away]. The mind is 260

the lord of the body. [As it says in the Flower Garland Sutra,] "[Two] gods of the same name and same birth are spirits who guard a person." If your mind is firm, then you are strong; the same is true for the body and its (guardian) deities. How much more so for the spirit of the meditation chamber! [The importance of being determined and patient] is, as the Great Treatise explains, about diligence and [never giving up even when] getting stuck to a demon in five places, and so forth. Just singlemindedly cultivate samadhic concentration and the diseases will melt and come to an end. 5. Clarification of Cessation-and-Contemplation

Fifth is cultivating cessation-and-contemplation [for healing disease, which, as before, involves ten modes of contemplation]. 1. Objects as conceivable and inconceivable. First, regarding what are conceivable (objects, that is, objects that can be conceptually understood). The causes and conditions of disease also give rise to the ten dharma realms (from hell to buddhahood), and it is due to disease that you retreat from and lose your fundamental mind (for seeking awakening), reject dhyāna meditation, slander the Three Treasures (Buddha, Dharma, and Sangha), do not consider that previous offenses invite calamity and instead say that cultivating good has no benefit, and thus arouse great perverse views. Again, you hold dear the physical body and nourish this life, partaking of fish and meat, spicy food, and alcoholic beverages, without regard for the time (of day) and without any moderation. Or when disease has ended and the body is robust, you indulge freely in the five desires so that your good thoughts are all exhausted and evil karma blazes up, you give rise to serious, middling, and minor offenses, and then disease becomes a cause for producing conditions for the three evil destinies (of hell, beasts, and hungry spirits). But if people are personally aware that these diseases cause suffering and that they are all brought about by the lack of good deeds in past days, they should be profoundly contrite and not presume to be critical. Then, even if you give birth to illness, if you do not give up on a mind of goodness and instead arouse superior, middling, and minor good deeds, disease becomes a cause for producing the three good destinies (of asuras, humans, and divine beings).

If you encounter disease and this causes you to fear the cycle of birth and death, know that this diseased body is a retribution for previous karmic 261

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actions, and that if you construct (the causes for) birth and death, how will you avoid the extreme pain of transmigrating again in the future? Suffering and accumulating the causes of suffering make you weak and (your life) perilous; they continue from life to life and lead you to experience afflictions. You should seek quiescent extinction and featureless nirvana. Then disease becomes a cause for arousing the realm of the śrāvaka.

Again, contemplate disease in this way: my body and mind are diseased and these diseases lead to old age and death. Death results from birth, and birth results from past existence, (past) existence arises from grasping, grasping comes from the arising of passion, passion comes from the arising of sensations, sensation comes from the arising of contact, contact comes from the arising of the six senses, the six senses come from the arising of name and form—where "form" is exactly the four elements and five sense organs (of the physical body) and "name" refers to the four mental aggregates (of sensation, conceptions, volitions, and consciousness). Contemplate as follows: from where do these sense organs and elements arise? The color blue-green arises from wood. The color yellow arises from earth. The color red arises from fire. The color white arises from wind. The color black arises from water. Again, contemplate that wood arises from water, water arises from wind, wind arises from the yang-positive qi energy of earth, earth arises from fire, fire arises from wood, and wood in turn arises from water. In this way you realize that things go in a circle and return to the beginning. Nothing arises from itself (alone).

Contemplating the five external phases is as already explained. The five internal organs and colors are also likewise. The liver arises from blue-green qi energy. The heart arises from red qi energy. The lungs arise from white qi energy. The kidneys arise from black qi energy. The spleen arises from yellow qi energy. Does this organ of the liver arise from itself, or does it arise from something else? You should know that the liver arises from the kidneys, the kidneys arise from the lungs, the lungs arise from the spleen, the spleen arises from the heart, the heart arises from the liver, and the liver does not arise on its own but arises from the kidneys. In this way if we seek (the truth about) internal matters such as the four elements and the five organs, we see that they are without (substantial) essence. Why, then, are they indestructible? The four mental aggregates maintain them. The mental aggregate of 262

consciousness maintains earth. The mental aggregate of conceptions maintains wind. The mental aggregate of sensations maintains fire. The mental aggregate of volitions maintains water. Therefore, they are indestructible [and do not pass away completely].

Do these four mental aggregates arise on their own, or not arise on their own? You should know that volitions arise from sensations, sensations arise from conceptions, conceptions arise from consciousness, consciousness arises from volitions from the past, volitions from the past arise from ignorance, ignorance arises from deluded conceptions, and deluded conceptions in turn arise from deluded conceptions. As a sutra says, "Deluded conceptions give rise to deluded conceptions; this is the turning of the twelve conditions." It is like a person crazed with thirst who mistakes a flame-like mirage for water and heads south in search of it, but it cannot to be found; he shouts out "water!" in a loud voice so that the sky trembles, and then thinks that he has come too far south and that water must be in the north, so he runs to the north, and in this way goes to all four directions but is unable to find (water) anywhere. In great distress he then thinks that water is in the ground and so scratches at the earth and cries out; his body becomes exhausted until he is lost in the darkness, never being able to find water. Running south is like the tongue seeking tastes; running north is like the ears seeking sounds; running west is like the nose seeking scents; running east is like the eyes seeking color. Scratching at the earth is like the body seeking contact; "reaching darkness" is like the consciousness seeking ignorance. In this way the six sense organs run around (seeking) the various sense objects but are not able to obtain even one. Again, such a one is not able to obtain (understanding) how causes and conditions merge, thus merely suffering and becoming fatigued. If you can become aware of and know (about these things), you will not run around (in confusion) any more; if you do not "run around" (in confusion), the mind will become stable; if the mind is stable you will be open to awakened understanding and arouse the causes and conditions for true wisdom, and you will know that the body and mind and so forth are originally and in essence quiescent, neither arising nor perishing, and that it is due to deluded conceptions and perverted views that you think that there is (real) arising and perishing. If you do not go along with these deluded conceptions, then (the twelvefold chain of dependent coarising) 263

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from ignorance to old age and death will be extinguished, these (causes and conditions) will come to an end, and new ones will not be produced. It is like when there is no longer any fire there is no smoke. If you are not subject to (the cycle from) ignorance to old age and death, then who is it that suffers disease? This is called the contemplation of disease for arousing the realm of the pratyekabuddha.

Again, contemplate disease in this way: everything is due to passionately caring for the physical body, life, and material wealth, so that you experience various afflictions. Again, you are not perfect in keeping the precepts so you suffer from many diseases and have ony a short life span. Again, if your mental resolution is inferior and weak, you are not able to have a calm forbearance and your body and spirit are unguarded. Again, if your power of diligence is light, you cannot be good at averting misfortune. Again, if you do not have the power of dhyāna meditation, you are affected by disease. Again, if your mind has little wisdom and does not have penetrating understanding of (the truths of) transience, suffering, emptiness, and no-self, you finally end up (suffering from) these illnesses. Now, if your own disease leads you to pity other people for their disease, this arouses compassion and leads you to act and make a vow (to help others), to abandon (everything) without regret, and in accordance with the principle (of reality) attain calm endurance, diligently increasing in correct intentions and awakening to (the truth of) transiency. These are the causes of diseases that arouse the realm of the (Tripiṭaka) bodhisattva of the six perfections.

Again, contemplate disease in this way: know that diseases arise from deluded conceptions, perverted views, and passionate afflictions in previous lives. In this way, deluded conceptions do not have true reality. The self and nirvana both are empty. This is called the causes of diseases that arouse the realm of the bodhisattva of the Shared Teachings.

Again, contemplate disease in this way: disease is ultimately empty. "Empty" means that there is no "place" [or "self"] that experiences (disease), and yet all experiences are (conventionally) experienced. Without being fully endowed with the Buddha Dharma, you cannot extinguish sensations and accept awakening. These are the causes of disease that arouse the realm of the bodhisattva of the Distinct Teachings.

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In this way various methods are the causes of disease and gradually, step by step, give rise (to various levels of attainment). These are referred to as "conceivable realms" and are not what is to be contemplated here. Objects as inconceivable. The inconceivable realm is as follows. A single thought of the mind of disease is neither real nor does it exist (substantially) but partakes in the nature of reality. All phenomena are involved in disease and there are none that go beyond this involvement. There is only this reality, and there is no distinction (in this matter) between the nine dharma realms (from hell to that of the bodhisattva). It is like the wish-fulfilling jewel, neither empty (nothingness) nor (substantially) existent, neither before nor after; disease is also like this. It is ultimately beyond verbal expression, quiescent and pure. Therefore, it is called "inconceivable." If you penetrate to the limits of reality regarding disease, what is there to rejoice about, and what to feel sorrowful? When you contemplate in this way, then suddenly (disease) will disappear and come to an end. The Golden Light Sutra says, "Directly listen to these words, and disease will be removed and healed." This is the meaning of the first (of the ten modes of) contemplation (of objects as inconceivable). Again [the Vimalakīrti Sutra says], "if there are deep and serious (diseases) that are difficult to remove and put an end to, you should go to an elder who has medicine at his disposal, and thus put an end to the diseases"; this refers to the meaning of the other nine (of the ten modes of) contemplations.

All sentient beings are endowed with this principle (of reality), but they are not able to know it. They follow the flow of mistaken views and conceptions and drown in the sea of ordinary constituent (samsara). If you deeply arouse compassion and wish to share the bliss of (knowing the two truths) of the path and extinction, which are emptiness and not (substantial) Being, a bodhisattva who is experiencing illness can overcome this (mistaken) mind with the contemplation of emptiness. Since this mind is overcome, real disease is removed and healed (for this bodhisattva), but due to compassion he arouses a tentative illness and thus experiences this ordinary constituent realm (of samsara), where he perceives the people of this constituent realm as his only child. When a child is sick, the mother and father are also sick. Because they share this disease, they can heal it. When the child's disease is healed, the parents are also healed. This is called a bodhisattva (of the 265

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Tripiṭaka Teachings) who has disease and heals by "analyzing the essence" (of things as empty).

Again, one contemplates these diseases as empty and quiescent, but not all sentient beings can attain liberation simply by realizing emptiness. Therefore, you should know the various ramifications of the emptiness of disease. Śrāvakas and those of the two vehicles do not know these matters, so they follow the flow of ignorance and noncognizance and drown in the sea of the ever-changing (world of transmigration). They are unable to make distinctions concerning diseases and are therefore unable to make manifest the Buddha Dharma, and so cannot help sentient beings attain the Pure Land. It is for this reason that you should arouse compassion, extract the suffering of noncognizance, and share the bliss of making distinctions with the wisdom of the path. This is called a bodhisattva who has disease and is able to regulate and overcome that mind (of disease) by the contemplation of conventional (reality). [This corresponds to the Shared Teachings.]

Since this mind (of disease) is overcome, actual disease is removed and healed, but then due to compassion there is the arising of "tentative" disease, and you are born in the realm of (tentative) means, (dwell among) people (using skillful tentative) means, and perceive them "as [their] only child, and when the child is sick, the mother and father are also sick. Because they share this disease, they can heal the child." When the child is healed of its noncognizance, the parents are also healed. This is called a bodhisattva who has disease and is able to heal (others) with the Distinct Teachings. Again, contemplate disease as follows: everything is part of the Dharma realm (of the universe), but sentient beings do not realize this Middle Path and are not yet aware of this principle (of the truth), so they follow the flow of ignorance and drown in the sea of the ever-changing (world of transmigration). A sutra says, "Those of the three levels of erudition and ten noble stages dwell within the fruit of their reward"; that is, the real recompense of the causes and results of disease. For this reason, you should arouse compassion, extract the suffering of ignorance, and share the ultimate bliss (of buddhahood). Such a one is a bodhisattva who has disease but uses the contemplation of the Middle Path to overcome this mind. If this mind is overcome, actual disease is removed and healed. Due to compassion, tentative disease arises and you are born in the realm of true recompense and perceive 266

people in this ever-changing world "as your only child, and when the child is sick, the mother and father are also sick. Because they share this disease, they can heal the child." When the child is healed from ignorance, the parents are also healed. Such a one is called a bodhisattva who has disease and is able to heal (others) with the Perfect Teaching.

2. Arousing compassion. In this way three types of diseases all arise in a single thought, and in this way can be overcome by a single contemplation of overcoming (through compassion). Such compassion is perfect and universal compassion, and such a manifestation is a manifestation of the universal teachings (of the Buddha). Such a healing is an "exposition of one sound" [and is thus internally consistent even though it may appear to have various different aspects]. I have made many distinctions above in order to make it easy to understand, but truly this is the expounding of inconceivable compassion. This teaching is included in the Vimalakīrti Sutra. The three (types of) actual (diseases) are perfectly removed, and the three (types of) tentative (diseases) are made manifest; therefore, it was difficult to face this upāsaka (Vimalakīrti). Kings and elders all had actual diseases and were not able to attend to the life (of Vimalakīrti). Those of the two vehicles, though they had removed the marks of grasping, quit without being able to bear going (to visit Vimalakīrti). Bodhisattvas had removed the adventitious afflictions but always submitted (to the superior teaching of Vimalakīrti), and only Mañjuśrī had (sufficient) power in the path to stay by his side. He was able to rise to the occasion and make his intention known, and asked, "Upāsaka, what are the causes of your illness? Has it been long since they arose? How can they be extinguished?" The upāsaka (Vimalakīrti) answered:

My illness comes from the arising of great compassion. Because sentient beings have diseases, so I have disease. When sentient beings are healed of their diseases, then I will be healed.

The actual diseases of sentient beings arise from (their passionate afflictions such as) doubt and passions. The arising of even a smidgen of doubt and passion arouses (some) great compassion. The extinction of even a smidgen of doubt and passion leads to the extinction of (some) great compassion. If sentient beings are healed or not healed, bodhisattvas will have disease or not have disease. If (a child) has no disease, know that the child is healed; 267

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if (a child) has disease, you do not rest from (acting on) a way to save it. Therefore, the questions (to Vimalakīrti) in the ten foot-square hut about his disease, and the back pain (of Śākyamuni) at Kuśāgrapura, all have this meaning [that is, they are "tentative" diseases for the sake of saving others]. Thus, the noble vows (of bodhisattvas) are equivalent to emptiness, and so it is with disease and also the Dharma realm (of the universe). This is called "inconceivable compassion."

The power of compassion is great, and when bodhisattvas first arouse these thoughts (of compassion) disease is immediately removed and healed, so there really is no need to further cultivate the rest of the methods (from the third to tenth modes of contemplation), like [Zhiyi's companion] Faxi and Tiantai, (Zhiyi himself,) and so forth. If this arousal of compassion is not true, this is being deceitful toward sentient beings, and you need (to take refuge in) the Three Treasures (Buddha, Dharma, and Sangha), for the illnesses that you seek (to heal) will not come to an end. But if you are true and sincere, you will have great strength.

3. Skillful means for a peaceful mind. [Third, skillful means for] a peaceful mind: if people become ill when they are (practicing) in the meditation chamber, as explained above you should understand the essence (of emptiness) and arouse the aspiration (for awakening), straighten the body and focus your thoughts, practicing only cessation or only contemplation, and with good and skillful (means) use the (four) methods of instruction to properly regulate (your practice) and attain the goal. Once you are seated (in meditation) you will experience a pure and cool awakening. You may lose (the illness) suddenly, or you may lose it gradually. This is called "great medicine," so you do not need to confuse the matter by cultivating other healing methods.

4. Deconstructing dharmas. [Fourth,] the universal deconstruction of dharmas. When one who is practicing becomes ill, one should contemplate that disease as follows: is the cause of the disease physical, or is the cause of the disease mental? If the cause of the disease is physical, then the outside world, such as the mountains and forest and so forth, would also be ill, and dead people likewise would be ill. But corpses and mountains and forests have never experienced such afflictions. You should know that disease is not a physical matter. Then consider that these diseases come from mental 268

conceptions. Now contemplate mental disease (in terms of the tetralemma) as not (arising) from itself or from another (or both or neither), and that all four options are unobtainable. It is neither internal nor external, yet ultimately pure. The mind is like the empty sky, so who is it that has illness? The Vimalakīrti Sutra says:

It is not the element of earth, nor apart from the element of earth, nor a matter of merging with the body, for the marks of the body are unobtainable. It is not a matter of merging with the mind, because the mind is like an illusion.

The arising of disease as mental is unobtainable, the nonarising of disease as mental is unobtainable, (the same is so for) both arising and nonarising and neither arising and nonarising. (Arising and nonarising) as single, multiple, complete, and so forth are all as explained above in the section on the deconstruction of the sense fields.

5. Knowing what penetrates and what obstructs. [Fifth,] knowing what penetrates and what obstructs. Contemplate the methods for (healing) disease, in terms of each phrase (of the tetralemma), and know the (Four Noble) Truths, (the twelve-linked chain of) conditioned coarising, and the (six) perfections. Contemplate the methods of (healing) illness in terms of each phrase (of the tetralemma) and know the (Four Noble) Truths, (the twelvelinked chain of) conditioned coarising, and the (six) perfections fully and clearly, without doubt or delusion, understanding the verbal and nonverbal (meaning), and knowing what is obtained and what is lost. This is as explained above.

6. Steps on the path. [Sixth,] regulating the steps on the path. If you contemplate disease and that the diseases of the four elements are impure; or (contemplate) disease as separate from the four elements and thus pure; or (contemplate) disease as neither the four elements nor separate from the four elements; (contemplate) disease as neither pure nor not pure; as existing, true, or neither existing nor true; as empty, conventional, or neither empty nor conventional; as decaying, flourishing, or neither decaying nor flourishing—in this way the common meaning is that all are nondual and not distinct (as realized) through mindfulness of the body. In this way (it is known that) the sensations of disease are neither that of suffering nor of 269

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pleasure. The conceptions and volitions of disease are neither those of self nor non-self. The mind of disease is neither constant nor transient. This is as explained above. The thirty-seven steps (of the path) can all be realized while you are on your pillow [suffering from illness]. Understand that suffering is not suffering, and you will enter the pure and cool pond (of awakening). 7. Auxiliary methods. [Seventh,] auxiliary methods for the path. If you cultivate proper contemplation but have not yet attained an end (to disease), borrow the above six modes for healing and by using these (six) proper (contemplations) along with auxiliary practices you should be able to realize the path. How can it be that the illnesses of the body will not be extinguished and removed?

8. Graded stages of attainment. [Eighth,] when you practice this contemplation, although you may be sluggish in your bed and pillow (with illness), know deeply the graded stages. Contemplate your disease and the true principle (of reality) will become clear. This is like a lapis lazuli jewel that is deep under water, and with your perception and wisdom can be known only in the abstract [lit., "only in name and word"], thus the cause of disease is not yet removed and the result of disease is still apparent. If you advance to the level of "approximate understanding," the causes of disease will become a little lighter, and your aspiration for the path will mature. The results of (actual suffering from) disease are still heavy, and you are not exempt from various misfortunes. If you realize the forbearance from (knowing) the nonarising of phenomena, the causes of diseases will be extinguished but you will still (suffer from) the results of diseases. You should be careful not to think (you have attained) a grade (that you have not reached) and become arrogant and say that your practice of disease is equal to that of a superior person (such as Vimalakīrti).

9. Resting in patient forbearance. [Ninth,] resting in patient forbearance. Just diligently practice the proper and auxiliary practices, and do not let internal and external hindrances and conditions obstruct or make you rest and stop (your practices). If you consider taking a break from the proper and auxiliary practices, disease will appear and the path will be abandoned. Have a calm mind in the midst of your disease, without being moved nor retreating, well discerning your actions.

10. No passionate attachments to dharmas. [Tenth, no passionate attachments to dharmas.] If you attain some lessening of disease and your 270

contemplative practice becomes clear and pure, do not give rise to covetous attachments, and do not arouse defiled passions.

11. Summary. Perfecting these ten methods for (healing) disease and realizing the flow of these methods is called cultivating the contemplation of the Great Vehicle (Mahayana), acquiring the forbearance from (realizing) the nonarising of phenomena, and attaining the one great cart regarding the objects of diseases. This should be known as (explained) previously. 4. Contemplating the Objects of Karma

The fourth (of the ten objects of contemplation) is contemplating the objects of the marks of karma. Suppose a practitioner has been producing good and bad karma for immeasurable eons; some have already experienced the recompense (from these karmic actions) and some have not yet experienced recompense. If your mental processes are undifferentiated, these marks (of karma) will not become manifest. If you now cultivate cessationand-contemplation, this will affect karma, so that good and bad marks will become manifest.

A doubter asks, given the Mahayana (teaching of) equality (and emptiness), what marks are there to be discussed? [Wouldn't there be none?] Now I say that this is not so. (On the contrary,) if the mirror of equality (and emptiness) is pure, then karma will be reflected and made manifest. The Golden Light Sutra says, "When you seek awakening on the ten bhūmi stages, the marks will all be made manifest." The Āgama says, "When you seek to realize the first fruit (of the path to awakening), the eighty-eight snakes [of passionate afflictions] will die in front of you." There are a great many such texts, both Hinayana and Mahayana. The Lotus Sutra speaks of "Having profoundly mastered the marks of offenses and merit, and universally illuminating the ten directions." These "offenses and merits" are none other than good and bad karma. The Vimalakīrti Sutra says, "Being unmoved within the supreme (teaching), you are well able to make distinctions among all marks of phenomena." Thus, your criticism is unwarranted. Clarifying the marks of karma consists of four sections: (1) the causes and conditions for the arising of the marks (of karma), (2) the proper arising of the marks (of karma), (3) commentary with questions and answers, and (4) on cessation-and-contemplation.

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1. The Causes and Conditions for the Arising of the Marks of Karma (First,) the causes and conditions (for the arising of the marks of karma): there are internal and external (causes and conditions). As for the internal, the practice of cessation-and-contemplation polishes the mind, so the mind gradually becomes clear and pure, and all good and evil are illuminated. Or the practice of cessation is used to stop evil, and evil tends to perish; or the practice of contemplation is used to contemplate what is good, and good tends to arise. Or, in using cessation to stop evil, quiescence causes (some) evil to arise; or in using contemplation to contemplate good, contemplation causes (some) good to perish. Thus, immeasurable marks of karma emerge from the practice of cessation-and-contemplation. It is like a mirror that has been polished: all images are spontaneously manifested therein. As for the external (causes and conditions), the compassion of the buddhas is constantly manifested and offered to all, but sentient beings do not have the capacity (to accept it) and are not able to see it. By the power of cessation-and-contemplation you are able to communicate with the buddhas. Through dhyāna meditation that reveals good and evil, all karma will be made manifest, like holding up a garland of flowers before a crowd. These are called the internal and external causes and conditions.

If you understand this meaning, you can acutely determine offenses and merit and not have an excess of black (evil karma) or white (good karma), and can bear (the burden of) becoming a teacher of the Vaipulya (Mahayana teachings) and subdue others (in debate). Now just polish the mind through cessation-and-contemplation, cause karma to disappear, and fulfill your practices. Singlemindedly take the path—then what need is there to make convoluted distinctions concerning the marks (of karma)? [But for the sake of those who are unable to follow what has already been explained, I will go ahead and make further detailed explanations.]

2. The Proper Arising of the Marks of Karma

Second is clarifying the arising of the marks of karma. The arising (of karma) has no (necessary order such as) before or after, but for the sake of explanation I will first clarify the arising of good (karma). These marks have six aspects: (1) the manifestation of the marks of resultant recompense, (2) the manifestation of the marks of habitual causes, (3) first the manifestation of recompense and later the manifestation of the habitual, (4) first the 272

manifestation of the habitual and later the manifestation of recompense, (5) the simultaneous manifestation of recompense and the habitual, and (6) the before and after undetermined. Thus, the manifestation of karma is irregular and of myriad types. If you know these six meanings you can make distinctions without error. What is that called "habitual causes and habitual results"? The Abhidharma people say that "habitual causes" are those that have themselves as the cause, and "habitual results" are those that are dependent on the results. Again, "habitual" refers to "habitual continuity," which gives rises to its own seeds [and to further results that are similar to itself]. Later, when further thoughts arise, they are a habitual continuation of the previous thoughts, and previous thoughts are the cause for the resultant later thoughts. This meaning should be common to all three natures (of good, evil, and neutral), but the (Abhidharma) scholars apply it only to good and evil (actions) and say that there is no habitual continuity to neutral (action). "Causal recompense and resultant recompense" refers to (the causes and results in) different times. All of the previous "habitual causes and results" are called "causal recompense," and these bring about future results; since they bring about (karmic) "recompense," they are called "causal recompense." The later experience of physical (rebirth) in the five destinies (from the realms of hell to the human realm) is called "resultant recompense." As for our current bodies of resultant recompense (from past lives and deeds), we again give rise to a habitual continuity of good and evil (action), and these habitual causes and results—the sum total from a previous life—become the habitual continuity of the results (in this life); and, looking forward to a later life, become the habitual continuity of causes (for the next life). The Abhidharma scholars say that taking on the body of a pigeon or sparrow is a resultant recompense, and too much lust is its habitual cause. Scholars of other treatises [such as the Treatise on the Real] say that taking on the body of a pigeon and much lust is the resultant recompense, that lust causes covetous desires to arise, and that these covetous desires are the habitual results. Again, they say that the passionate afflictions that arise in this life are called "habitual causes," which become karma [that is, "causal recompense"]; the passionate afflictions that arise in a later life are called "habitual results"; and the pain and suffering (that results) is called the "resultant recompense." 112b

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If while you are sitting in meditation you merely perceive the various marks (of karma), this is called "the manifestation of marks as resultant recompense," but since they are also coming from causes in the past, they are also called "causal recompense." Again, the arising causes induce the later recompense, thus mutually receiving their names. Here we merely distinguish the marks of resultant recompense. If while you are sitting in meditation you do not perceive the various marks (of karma), and thoughts arise spontaneously, this is the arousal of habitual causes that are able to induce future results, and therefore are also called "habitual results"; they are the compensation for past causes, therefore they mutually receive these names. Here we merely distinguish the "habitual causes."

1. The Marks of Good Karma

The marks of good (karma) are various and numerous, but I will summarize them with the six perfections. 1. The perfection of giving. Arousing the marks of giving: (1) If while you are sitting (in meditation) and in an instant perceive the superior realm of the fields of merit, that is, images of the Three Treasures (Buddha, Dharma, and Sangha), the noble assembly and its virtues, parents and teachers, and people who are practicing, and you yourself receiving offerings; or if you perceive the field of compassion and yourself receiving offerings; or you perceive both fields and everyone rejoicing even though they are not receiving offerings; or you do not perceive the field (of merit) with people receiving or not receiving (offerings); or you just see the place of giving that is full with rows of donations; or you do not see the donations but just see the pure place (where monks are practicing); or (2) you (perceive) the manifestation of the marks of rewards for giving in this life, or the manifestation of the marks of rewards for giving in a past life; or (3) you perceive the people who enjoy the practice of giving come before you and praise the sacrificial act of giving—in this way these are all the arising of the marks of resultant rewards (for giving). Next, (4) even if you do not perceive these marks but in your mind you suddenly wish to practice charity and respectfully make offerings to the Three Treasures and to your parent and teachers; or (5) you feel compassion toward those who are injured, poor, or suffering and wish to save them; or (6) you have a penetrating and clear understanding particularly 274

toward the teaching of the perfection of giving—these are all thoughts of the arising of the marks (of karma) from habitual causes. Or first there is the arising of these thoughts and later you perceive the marks of the recompense; or first you perceive the marks of recompense and later these thoughts arise; or they arise together or arise in an indeterminate way. This meaning [for the rest of the six variations] should be known in this way. 2. The perfection of precepts. When the marks of keeping the precepts arise, again there are six meanings (as listed above). (1) If you perceive the ten masters (required for a proper ordination), your robe and almsbowl, the ordination platform, and the activities (of the ordination ceremony), and rejoice and have loving thoughts; or (2) even if you do not see these marks but see yourself in a robe of purity (having received the precepts) and with dignity covering the assembly (of monks); or (3) you see the people who constantly maintain the precepts, their faces and eyes radiantly shining, their conduct solemn and steadfast, who come and praise the precepts—these are all the marks of the arising of the rewards and fruits of keeping the precepts. (4) At times all of these marks cannot be seen, but suddenly thoughts of keeping the precepts arise, and you yourself proclaim (an intent) to be pure in the precepts and not fail to keep (all the precepts in) the two categories (of precepts); or (5) you wish to correct and rectify those who break the precepts and lead them to act in accordance with the Dharma; or (6) (you wish) to understand yourself the precept texts and become an expert and have a thorough knowledge of the Vinaya—these are the marks of the arising of habitual causes (of good karma). Before (the marks arise), after, together, or undetermined—these variations should be known as explained above. 3. The perfection of patience. Arousing the marks of (the perfection of) patience: if you perceive a person who is patient or see some physical practice that involves patience; or see yourself with your body in a proper position and pure, your hands and feet strictly in order [or "neat and tidy"] such as is rarely seen in this world; or you see a person who is proper and patient come and praise (the virtue of) patience—these are the marks of the resultant rewards of patience. Or if there is an immediate arising of the thoughts of patience or an understanding of the teachings of patience, these are called the arising of the marks of the habitual causes of patience. Before (the arising of the marks), after, together, and indeterminate—the meaning of these (variations) should be known (as explained above). 275

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4. The perfection of diligence. The marks of (the perfection of) diligence: if you see a person who is diligent; or see yourself performing deeds with diligence; or perceive your body with much energy and accomplishing abundant heroic deeds, or see someone who constantly practices diligently both day and night without fail who praises (the virtues of) patience—these are the marks of the resultant rewards of diligence. Or if you do not see such marks but only arouse thoughts of diligence (on its own), and (diligently practice) during the early, middle, and late evening without sparing your body, or you have penetrating understanding into the teachings of diligence—these are called the marks of the habitual causes of diligence. Before (the arising of the marks), after, together, and indeterminate—the meaning of these (variations) should be known (as explained above).

5. The perfection of dhyāna meditation. The marks of dhyāna meditation are explained extensively in a later section [Section 6]. 6. The perfection of wisdom. The marks of (the perfection of) wisdom: this should be explained extensively in the section on "the objects of bodhisattvahood." (Translator's note: Section 10 is unfinished.) 7. General comments on good dharmas. The habitual rewards of the six perfections have already been given in six types. All good dharmas are also likewise. If we were to examine these dharmas in detail for a long time, this would become increasingly clear. But I do not want to make many troublesome explanations, nor do I wish to explain too much. Accept the oral explanations you have been given, and these should be discussed broadly in accordance with the thoughts (and capacity of the listener). The transmission of the Vaipulya (Mahayana) masters says that when the marks from owing a debt to the Three Treasures (Buddha, Dharma, and Sangha) become apparent, recompense must surely be paid. Master Nanyue (Huisi) said:

If you have something, it is good to use it to pay recompense, and if you do not have anything you may have to abandon your practice and run around in circles [to find a way to pay recompense].

This has two meanings. The offenses that sentient beings have committed in the past are beyond measure; the debt owed to the Three Treasures does not end with just one item. (One should be) like an arhat who first 276

directly takes up the path without rushing to compensate for his (past evil) karma; therefore this is called "resisting responsibility." If a practitioner abandons the meditation chamber and instead practices the clamor of begging, and continues this confused activity for many years, how can this not become a (demonic) matter of Māra? For now, do not concern yourself with compensation (for evil karma), but merely be determined in cultivating the true teachings of the buddhas and exhibit the culmination of your own (practice). "Culminating" means maintaining the destruction of passionate afflictions and accomplishing the forbearance that comes from (the realization of) nonarising, and within the realm of the Dharma body extensively pay homage to all of the Three Treasures. Then you return and reenter (the cycle of) birth and death and pay recompense for sentient beings (through compassionate actions). The bodhisattvas at this stage are no longer accused of "resisting responsibility."

Again, "culminating" means waiting for your work to reach its fulfillment, so that both the teaching and practice are established and the resultant rewards spontaneously arrive; at that time the Three Treasures can be compensated. Thus, it is not the case that you are "resisting responsibility" and do not intend to pay compensation. Rather, you seek a brief "extension" [on the loan, as it were], which will certainly be covered (eventually). How can this not be an admirable matter? If you abandon your practice and leave the meditation chamber, there will certainly be a price to be paid. Without reading or chanting (the sutras) or listening or studying, or running your own private business, you will certainly have to use various means to seek material wealth to pay recompense. This interpretation is in line with what is stated in the Upāsakaśīla Sutra, which says that if one is indebted in material things to the Three Treasures, that person should cultivate the path, and those who seek to attain (the levels of) a stream-enterer to that of an arhat should not be required to pay recompense. Those who do not study the path should quickly pay recompense (by other means). If arhats use things (that belong to) the Buddha, this should not be considered an offense. 2. The Marks of Evil Karma

Next is clarifying the marks of evil (karma). There are a great many types of evil, but for now (we will look at them) in terms of the six obscurations 113a

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(that are the opposite of the six perfections). All have six variations (as above).

1. The obscuration of parsimony. (First is) the marks of the obscuration of parsimony. (1) If you see the Three Treasures, your teacher, monks, father, or mother, and they appear emaciated, or their bodies are naked, or their clothing is of (plain) blue thread, or they are suffering from hunger, or their temples and houses are in ruins; and you see that all (material) things have been guarded, sealed up, and closed off [instead of being given away to help people in need], this is different from [in fact, the opposite of] the previous (content of the good dharmas of the six perfections). The previous people (who practice the six perfections) rejoice in having things (to give away), but here (those who are parsimonious, stingy, and covetous) are like beggars who become angry and abusive regarding (material) things. For the previous (type of person), things are a tool for expressing giving; for those (who are parsimonious), things are a tool for expressing stinginess. (2) Or you perceive a stingy person come and appear in front of you [and so forth as explained above]. These are called the arising of the marks of the resultant recompense from the obscuration of parsimony. All together there are six variations that should be known as explained previously. 2. Breaking the precepts. The marks of breaking the precepts: Suppose you see that the images of the Three Treasures, as well as your teachers, monks, elders, and including your parents, have been beheaded and have fallen to the ground, unable to arise; or their bodies have been broken and have suffered from being whipped; or you see that their bodies and heads are in different places and the temples and houses are scattered and in ruins; or you see your parents being reviled and the Three Treasures being rebuked; or you see people rejoice in killing, or butchers of babies come and dwell among the community. Again, (you see) evil birds and poisonous insects clinging to your body and neck. These are all marks of recompense from the obscuration of hatred (and thus from breaking the precepts). These also have six variations as explained above.

If you see impurities (such as) feces, urine, corpses, and other stinking objects blocking the path, or deep water across the road so that you are unable to proceed; or you see a person with whom you have had a licentious relationship in the past, again showing impure features and defilements of 278

which you should be ashamed; or you perceive that your own body is a thing that stinks; or you see many licentious people come and speak of the indulgent life; or you see birds, beasts, and people involved in sexual intercourse—these are all marks of recompense from the offenses of lust. These also have six variations.

If you see during your single life things being stolen, or see the owner of stolen material come and angrily take back those things, or see someone who likes to steal come and encourage others to steal things—these are all the marks and resultant recompense of stealing. These also have six variations as explained above.

If you see your father, mother, teacher, monks, or outsiders quarreling with poisonous anger, making various criticisms and denigrating themselves; or you see someone coming who has many verbal faults—these are the marks of the resultant recompense from the four verbal faults (of lying, slander, using harsh words, and frivolous speech). These also have six variations. If you see a drunken person vomiting or lying down or in disarray, or you see your own body sunk in the darkness (of intoxication), these are all marks of the resultant recompense from drinking intoxicating beverages. These also have six variations.

These are all marks of the resultant recompense from the obscurations of breaking the precepts

3. The other four obscurations. The other four obscurations (of anger, sloth, distraction, and ignorance) should be known as with the above examples (with six variations), so it is not necessary to list them all. Again, if you have internal mental suffering, this comes from the habitual effects of killing; if you have internal mental depression, this comes from the habitual effects of stealing; if you have internal mental agitation, this comes from the habitual effects of lust; if they all arise together, this is from the habitual effects of them all.

3. Commentary with Questions and Answers

Third is commentary on the appearance of the marks of good and evil (karma) and how they are not the same in being an obstacle (to the path). [There are four options:] (1) not an obstacle and yet an obstacle, (2) an obstacle and yet not an obstacle, (3) an obstacle and not an obstacle both being an obstacle, and (4) an obstacle and not an obstacle both not an obstacle. 113b 279

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[1] "Not an obstacle and yet an obstacle" means that if people first arouse good marks and at that time rejoice, but later arouse passions and arrogance and scorn for others; and, depending on these (limited) marks of awakening make them the basis for pride, gradually becoming defiled with (desire for) fame, their faults and mistakes will be repeated, their minds will retrogress and the Dharma destroyed, they will abandon the precepts and return to lay life, and they will produce evil (karma). Certainly, at first this was a cause for good that was not an obstacle but later became evil that was a great obstacle (to the path).

[2] "An obstacle and yet not an obstacle": suppose at first there is the arousal of evil marks but through shame and fear you strive to repent of this evil, to sever the mental continuity (with past evil deeds), and for a long time do not give rise to evil, striving to do various good (deeds) until you accomplish the great matter (of awakening). Certainly, at first this was a cause for obstacles but later became something that was not an obstacle (to the path). [3] "Both being an obstacle" and "both not an obstacle" should be known in the same way.

[4] "Not an obstacle and yet an obstacle" (also) means that when good (karma) is about to perish and yet its marks are (still) manifested, this perishing of good makes the arising of evil appear. "An obstacle and yet not an obstacle" (also) means that when evil (karma) is about to perish and yet its marks are (still) manifested, this (perishing of) evil makes the arising of good appear. "An obstacle and not an obstacle both not an obstacle" refers to marks in which good appears and is not perishing, and evil is not arising. "An obstacle and not an obstacle both an obstacle" refers to evil appearing and not perishing, and good not arising. These are expressions in terms of the early (appearance) of good (karma), where good is not an obstacle and evil is an obstacle (to the path), as analyzed above. If expressed in terms of the real truth [that is, in terms of emptiness], the above-mentioned "good" and "evil" are all obstacles (to the path). Therefore, the Sutra on the Obstacles of Pure Karma says that all evil is an obstacle and all good is an obstacle. If expressed in terms of conventionality, good and evil (at the level) of the real truth are all obstacles. If expressed in terms of the Middle, good and evil (at the level) of conventionality are all obstacles. Therefore, obstacles are never exhausted.

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Next, the arising in the mind of the habitual causes of good and evil are easy to know. (On the other hand,) the arising of the marks of the resultant recompense of good and evil (are difficult to know). If the marks of the rewards of good are helped by the arising of thoughts of good habitual causes, or are manifested before or after them, in many cases these are the marks of the nature of goodness. If they arise alone and spontaneously, in many cases these are the marks of unproduced goodness. If the marks of the resultant recompense of evil are helped by the arising of thoughts of evil habitual causes, before or after, in many cases these are (the marks of) the nature of evil. If they are not helped by the arising of habitual causes, in many cases they are different from unproduced evil.

Again, if the resultant recompense of good and evil arises alone and spontaneously, although these are classified as "unproduced" their reality is difficult to clarify and, in many cases, they tend to mix with the demonic marks of Māra. If you wish to discriminate these further, they must be examined with great care. You should use emptiness to clarify good and evil and the ten destinies and test them thoroughly. If there are faults or inadequacies, these are the marks of Māra. If not, then they are (truly) unproduced. Again, test them thoroughly with the three phases (of arising, changing, and perishing). That is, do they abide for a long time, or come frequently? Again, do they destroy the mind of dhyāna meditation? If they have these three (marks), they are the marks of Māra. If they do not have these three marks, they are unproduced.

Again, when the marks of evil are manifested, the first time you may be angry, the next time you may be composed, and the third time you may be joyful; some people may feel admonished and some people may reject (the marks). You should know that all these are marks of evil about to perish. If your aspiration (for awakening) is right and true and your understanding of wisdom is clear, you should know well the various marks (of karma), each and every one without error. Do not be deluded by various obstacles; discipline your mind, realize the truth, and grow further in clarity. When you attain extra strength in your practice, you can discriminate the various aspects of karma with penetrating mastery, and thus also save others. Even if you are not able to discriminate the marks of karma (in minute detail) with all its threads and fragments, if you know in general that it is an obstacle and 281

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there is nothing to become attached to, and you discipline your mind and contemplate the truth (of emptiness), then karma will not be able to obstruct you (in attaining the path). If basically you do not have an understanding mind (of wisdom) and instead arouse a perverse aspiration, when you see these marks (of karma) you will give rise to passionate attachments, and Māra will take advantage of this to enter and bring about various fortunes and misfortunes. Because of these you will arouse further (passionate attachments), you will barter for material wealth and food, and when you die you will be reborn in the realm of the hungry spirits. Who would say that this is not a "demonic dhyāna"?

If you are to "correct yourself and correct others," you must attain the intent (of awakening), so practice earnestly for awakening yourself. Again, it is through the oral transmission of your teacher that the words (of the teachings) are clarified, so do not therefore become boastful and delude yourself into (thinking that you can easily judge between) hot and cold, which would be a great disaster. I urge you deeply—(again,) I urge you deeply—that those who come after us be very careful (in these matters).

Question: If the spirit of the meditation chamber is guarding it from malice, why should one be perturbed?

Answer: It is as you say. Just as in the secular world, a friendly army has a police officer who only keeps watch for trouble and protects against evil. The responsible person is careful with (material) things so that they do not become a hindrance. When (the marks of) karma appear and you are faced with retribution, you should understand them in accordance with this. Again, the various names, teachings, and features of the essence of karma are as (explained in) the treatises of the Abhidharma and the Treatise on the Real. If you wish to perform contemplation and destroy karma, this is explained in detail in the Middle Treatise. These two traditions each have their strengths and weaknesses, but the current intent (here in the Mohezhiguan) is different than these. Regarding clarifying good and evil, they are sufficient if not taken in excess. If used to discriminate broadly they may hinder the true path, and if you are merely aiming to directly destroy (karma), they do not provide full knowledge of the proper and auxiliary steps on the path and how to mediate them, and so their methods are not complete. The current (teaching of) cessation-and-contemplation (in the Mohezhiguan) may 282

be insufficient in clarifying (all the details of) the marks of karma, but the methods of contemplation (provided) are more than enough. 4. Cultivating Cessation-and-Contemplation

Four, cultivating cessation-and-contemplation (regarding the marks of karma also) involves ten (modes of contemplation).

1. Objects as conceivable and inconceivable. What are the objects of karma as "conceivable"? [The Great Treatise explains that] if karma is able to beckon retribution (of rebirth) in the three evil destinies, these involve the upper, middle, and lower (realms of hell, beasts, and hungry spirits); if karma is able to beckon the reward (of rebirth) in the three good destinies, these involve the upper, middle, and lower (realms of asuras, humans, and divine beings); nonpropulsive karma beckons the reward of (birth in the realms of) form and formlessness. In this way, karma beckons (rebirth as) body and mind, and by returning to the delusions of (a life with) body and mind, you arouse the four warped views (that the world is permanent, full of pleasure, has selfhood, and is pure), and you are unable to sever (rebirth in this cycle of) birth and death; truly this is how it happens. Now contemplate karma as non-karma [that is, as empty] and that perverted delusions do not (truly) arise, and through this extinguish the defilements (of passionate afflictions). This is called the contemplation of karma by śrāvakas.

If you contemplate karma as arising from ignorance, that karma is a result of ignorance, and that (the rest of the twelvefold chain of causality from) name and form up to (the cycle of) birth and death is a result of karma, and if you know (the truth about) ignorance and do not arouse a grasping for existence, then ignorance will perish and therefore all (karmic) volitional actions will perish. This is the contemplation of karma by pratyekabuddhas. If you contemplate karma and volitional actions as illusory phantasms, that these illusory phantasms are empty, and this emptiness is nirvana, this is called the contemplation of karma by those of the Shared Teachings. If you contemplate karma as like the great earth, able to give birth to various sprouts, and that the ten dharma realms (from hell to buddhahood) all arise through karma, this is called the contemplation of karma by those of the Distinct Teachings.

These are all (contemplations of) objects that are conceivable, and are not what is used here (in the Mohezhiguan).

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Objects as inconceivable. (The contemplation of) objects as inconceivable is as follows. The Lotus Sutra says, "Having profoundly mastered the marks of offenses and merit": "offenses" refers to (rebirth in) the three evil destinies, and "merit" refers to (rebirth in) the three good destinies. If you merely understand the marks of karma for the three evil destinies, and do not have penetrating understanding of the three good (destinies, including those) of human and divine beings, this cannot be "profound mastery." Penetrating (both) evil and good is truly "profound mastery." If you penetrate the marks of good and evil karma only in the sense of identifying good and evil, this is not called "profound mastery." Again, "good" and "evil" [as opposites of each other] are both evil; to be free from good and free from evil are both "good"; this is "profound mastery." Again, penetrating good and evil in the human and divine realms involves extremes of (the realm of) birth and death; the penetrating of nirvana by those of the two vehicles is free from good and free from evil, but this is emptiness as an extreme [that is, emptiness in contrast to being or nonemptiness] this merely involves (the duality of) two extremes, so it is not called "profound mastery." Again, everything involving (the duality of) two extremes is evil and is not called "profound mastery." Bodhisattvas of the Distinct Teachings are able to penetrate beyond the shallowness of two extremes and gradually advance to profound mastery; therefore, this is called "profound mastery." However, (bodhisattvas of) the Distinct Teachings gradually (and not immediately) advance (to profundity), so this is not (ultimate) "profound mastery." Those of the Perfect Teaching have penetrating understanding of deep karma even regarding shallow karma, and therefore they deserve (to be described as) "having profoundly mastered the marks of offenses and merit, universally illuminating the ten directions." In this way they have profound mastery of reality, can discern the three realms without a warped view, and can realize emptiness (directly) without any shortcuts. This is the meaning here.

Contemplate a single thought as it arises, that it includes all the ten dharma realms (from hell to buddhahood), which is (also) called the "ten directions" [or "everywhere"]. The "ten directions" refer to the "circumstantial recompense" (of our environment); the "ten destinies" refer to the "direct karmic recompense" (of our specific minds and bodies). If there is no "circumstantial recompense" there is no "direct karmic recompense"; if 284

there is direct karmic recompense, we already have the hundred dharmas (from the interaction of the ten suchlike characteristics), such as one's nature, appearances, beginning and end as ultimately equal, (and so forth)—this is also called "one hundred directions." All of these dharmas are included in the karma of one single thought; therefore, it is said that one karmic deed includes all karmic deeds. The Flower Garland Sutra says, "Son of the Buddha. The nature of the mind is one; how is it that various karma arises?" The answer is that it is analogous to the great earth, which is one but is able to give rise to various sprouts. If the earth receives rain, (both) poisonous and medicinal (herbs) spring forth simultaneously. Now, when the ground of the Dharma-nature receives the rain that comes from practicing the path, the sprouts of good and evil karma compete to arise in a single thought. "Karma" is thus called the "dharma realm (of phenomena)" and includes all phenomena. Therefore, this is called "objects as inconceivable." 2. Arousing compassion. Thus, if you have profound mastery (and penetrating understanding) of the objects of karma, including both good and evil, then compassion will arise. The principle of offenses and merit is neither a matter of being "contrary" nor being "in accord," but being contrary (to the principle of reality) results in offenses and being in accord with (principle) results in merit.

For example, in terms of the worldly truth, the names and forms and various material things also are not a matter of being "contrary" or "in accord," but if you steal (a material thing) this is an offense that will result in the evil karma of the three (evil) destinies. If you abandon (material things), this will produce merit that will result in karma (for birth) in the three good destinies. Bodhisattvas have profound mastery in this way concerning being contrary or in accord, arousing pity regarding that which is contrary, and arousing compassion regarding that which is in accord.

In terms of the real truth of emptiness, the path is taught without words, so it involves neither being "contrary" nor "in accord." "Contrary" in this context refers to the karma from the defilements of the six destinies (from hell to the heavenly realm), and "in accord" refers to the undefiled karmic reward (of awakening) of those of the three vehicles. Bodhisattvas have profound mastery [of the truth] of emptiness that does not involve being 285

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"contrary" or "in accord," and so regarding what is "contrary" they arouse pity, and regarding what is "in accord" they arouse compassion. The truth of the Middle Path also does not involve being "contrary" or "in accord." "Contrary" in this context refers to the karma of the extremes of defiled and undefiled, and "in accord" refers to the karma of the Middle Path that is neither defiled nor undefiled. When the Lotus Sutra says, "Attained after cultivating karmic deeds for a long time," this is the karma (that is meant here). Bodhisattvas have profound mastery of the true mark (of reality) of the Middle Path that does not involve being "contrary" or "in accord," and so arouse pity regarding what is "contrary" and arouse compassion regarding what is "in accord." If you have profound mastery (and penetrating understanding) that a single thought of the mind involves neither being "contrary" nor "in accord" (with the principle of karma), does not involve threefold distinctions (regarding emptiness, conventionality, and the Middle), and that this single thought of compassion has neither before nor after, this is called "true and correct aspiration for awakening." 3. Skillful means for a peaceful mind. A peaceful mind (attained by realizing) the emptiness of karma involves being in accord with good and stopping evil. "Stopping evil" is also called "cessation," and being in accord with good is also called "contemplation." A peaceful mind (attained by realizing) the conventionality of karma involves stopping evil and being in accord with good. A peaceful mind (attained by realizing) karma as the Middle involves stopping evil and being in accord with good. Since it is "in accord," it is called "contemplation"; since it is "stopping (evil)," it is called "cessation." This is called "contemplation of karma as skillful means for a peaceful mind."

4. Deconstructing dharmas. The universal deconstruction of dharmas (regarding the marks of karma) are as follows. The Abhidharma says, "Karma returns and enters from the past, and the practitioner is restricted as if bound by shackles, so that they receive karmic recompense in the future." The Treatise on the Real says that karma goes from the present and enters the future, so that you receive karmic recompense in the future. Now you should contemplate this karma as follows: suppose karma (arises) in the past, but the past is already gone; therefore how can we say that karma exists (in the past)? Suppose karma (arises) in the future, but the future does not yet exist, 286

so how can we say that there is karma (in the future)? Suppose karma (arises) in the present, but the present does not abide from thought to thought; once a thought passes on, it is part of the past, and if a thought has not yet arrived, it is part of the future. (Thoughts) arise and perish; what is the "present"? If we say that karma exists when it passes on and that this is the "present," then what passes on is karma. If we define karma in terms of what passes on, then the time that it passes on [that is, the present] passes on (too), so the passing on passes on, thus the "present" does not exist. Thus, "karma" cannot be attained [or explained rationally]. If examined through the three times (of past, present, and future), and analyzed both horizontally and vertically, the karma of good and evil cannot be obtained [or verbally or conceptually explained]; it is ultimately pure. Moreover, to speak (verbally) of good and evil karma is merely using mundane words and conventional names to make distinctions; you should not upon hearing names assume that what they refer to is real. Why is this so? We basically seek the truly real and do not seek (that which is merely) a vain and empty designation. (That which is merely) a vain and empty designation has no (substantial) nature, and though distinctions are made forcefully, it is like pointing at empty space. (Thus, you should know that) karma is neither (really) produced nor received; the threefold truth (of emptiness, conventionality, and the Middle reveals that) all are quiescent. Therefore, this is called "the universal deconstruction of dharmas" (of the marks of karma).

5. Knowing what penetrates and what obstructs. Knowing what penetrates and what obstructs (regarding the marks of karma) is as follows: you should know about suffering and the causes of suffering within the four options of karma, not-karma, both karma and not-karma, and neither karma nor not-karma, and completely know about the path and the extinction (of the causes of suffering) within each and every thought in the mind. You are accomplished in all these matters, so this is not like words made by insects (chewing on wood). Therefore, this is called "knowing what penetrates and what obstructs."

6. Steps on the path. Adjusting the steps on the path is as follows. The scholars of the Treatise on the Real say that mental karma arising on its own is not yet (functional) karma. When the mind obtains real phenomena, concepts attain a conventional name, and volitional activity makes connections, 287

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then mental karma attains fruition. That is, there are the three bases of thought (sensation, body, and phenomena); the two types of physical and verbal karma are (involved in) physical form, which we call the mindfulness of (the impurity of) the body. The scholars of the Abhidharma say that mental activity and consciousness [lit., the "mind-king"] arise simultaneously. This "king" (of consciousness) is what we refer to as "the mindfulness of thoughts (as impermanent)." "Sensations" is (what we refer to as) "the mindfulness of sensations (as ultimately painful)." Conceptions and other mental activity are all part of the aggregate of volitional activity, which is what we refer to as "the mindfulness of phenomena (as being without substantial reality)." Consciousness and mental activity depend on physical form to arise, which is (what we refer to as) the mindfulness of the body. Whether at the same time or at a different time, all things have these four mental aspects. Now, contemplate this karma as including the five aggregates (from physical form to consciousness) of the ten dharma realms (from hell to buddhahood), and that each includes all of the four types of mindfulness. All karma involves the same type of physical form; this is the mindfulness of the body. This body is neither pure nor impure. The other four (mental) aggregates involve (the other) three types of mindfulness (of thoughts, sensations, and phenomena). These three involve neither suffering nor bliss, neither self nor non-self, neither permanence nor transience; they involve neither flourishing nor decaying, yet both (aspects) are involved in (the attainment of) nirvana and the three kinds of liberation. This is called (adjusting to) the steps of the path.

7. Auxiliary methods. Controlling and healing through auxiliary methods for the path are as follows: you should be mindful of the thirty-two marks of the buddha of manifestation (as the historical body), and be mindful of the immeasurable virtues of the buddha of recompense (enjoying the rewards of good karma), who have both destroyed the habitual causes of evil karma; be mindful of the "Dharma-teaching buddha" who destroys habitual causes (of karma) and its thirty-two marks, which destroy the resultant recompense (of karma), and so forth. Be mindful of the "Dharma-teaching buddha" who assists in destroying the resultant recompense of evil karma. Due to the power of being mindful of the Buddha, the obstacles of evil karma can be converted and you can enter the gate of nirvana.

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8. Graded stages of attainment. When you contemplate in this way, there is no need to effusively explain the upper noble (stages of attainment). 9. Resting in patient forbearance. Again, you should rest in patient forbearance regarding internal and external obstacles, being without obstructions. 10. No passionate attachments to dharmas. Even if you arouse (the level of) resemblance to the path, you have not yet realized true understanding, so you should not arouse passionate attachments to dharmas. If you do not arouse passionate attachments to dharmas you will be spontaneous and unobstructed, and flow naturally to the pure and cool ground (of awakening). 11. Summary. These are the ten modes of contemplation of the Mahayana, by which you attain the immeasurable, undefiled, and pure resultant rewards (of good karma), obtain the unsurpassed reward (of awakening), and obtain the karmic reward of mastery. Through profound mastery you are ultimately undefiled by offenses or merit, and therefore this is called "pure." This is the Dharma body. Turning back to the basis and returning to the source, wisdom is illuminated and perfected. Therefore, this is called "unsurpassed"; this is the body of recompense. These forms are let down in the nine dharma realms (from hell to bodhisattva) and manifested universally. Therefore, this is called "mastery," and is the body of manifestation. In this way these three bodies (of the Buddha) are the high and broad way of Mahayana, the direct way to the seat of awakening. The rest is as explained above. 5. Contemplating the Objects of Demonic Forces

The fifth (of the ten objects of contemplation) is contemplating the objects of demonic matters (of Māra). When a practitioner cultivates the four samādhis, leaving behind evil and wishing to give birth to good, then Māra fears that this person will turn away and escape from his realm and furthermore save others, so [Māra thinks], "I will lose the people who belong to me and my palace will become empty." Again, he anxiously thinks, "If this (person) attains great supranormal powers and the power of great wisdom, he will engage in a great battle against me, will subdue and restrain me, and be a great vexation for me." (Māra) thereupon rushes to keep the practitioner from attaining (awakening) and to destroy his good roots. Therefore, these are called "demonic matters" (of Māra). When the practitioner is still weak regarding the path, (the demonic powers of) Pāpīyas, [the lord 289

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of demons, Māra,] are not yet put in motion, but [as you advance along the path and attempt to leave behind the realm of desires,] all of the demons and spirits associated with the six heavenly realms (of desire) will try to protect this realm and will certainly put these (demonic forces) into motion. The (Pañcavimśati) Sutra says, "Not speaking of demonic matters and the demonic offenses is for a bodhisattva to be a bad friend." If you have a penetrating understanding of the deviant and correct (matters concerning demonic forces), the yearning to embrace them will pale. Know that the suchness of the demonic realm and the suchness of the buddha realm are of one suchness and not two, undiscriminated and of one mark, so do not mourn concerning the demonic or rejoice over the Buddha, but rest peacefully in true reality. If you are able to be this way, perverse evil will not obstruct the right (path), and even if vexations arise from the presence of Māra, this is still exceedingly good.

Now the clarification (of matters) concerning Māra consists of five parts: (1) distinctions concerning similarities and differences, (2) clarifying the features of the arising (of demonic influences), (3) clarifying their obstructions and disturbances, (4) clarifying ways to control (demonic matters), and (5) cultivating cessation-and-contemplation.

1. Distinctions concerning similarities and differences. Similarities and differences (are as follows: there are four categories of demonic forces.) (1) the demons of the aggregates are those associated with the objects of the (five) aggregates, the (twelve) sense entrances, and the (eighteen) sense realms; (2) the demons of passionate afflictions are those associated with the objects of the passionate afflictions; (3) the demon of death refers to disease as the cause of death and is associated with the objects of disease; here we will clarify (4) the supernatural demons.

The difference between the four warped views (that the world is permanent, full of pleasure, endowed with selfhood, and pure) and the four demonic forces is as follows. The four warped views are all a part of the demons of passionate afflictions; because of the demons of passionate afflictions there are the demons of the aggregates, sense entrances, (and sense realms); because of the demons of the aggregates and senses, there is the demon of death; and one speaks of the supernatural demons because one has not yet escaped this triple world.

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As for the similarities and differences (in demonic forces) in the realm beyond (delusions), having destroyed the four warped views within the (triple) realm (of desire, form, and formlessness), you can get past all of the demons of ordinary constituent (samsara), but if (vestiges of) the four warped views such as (the world is) impermanent and so forth remain, these become the demons of passionate afflictions in the realm beyond (delusions). Because of these demons of passionate afflictions, there are the visible forms that are "equal with the unequaled," which are the demons of the aggregates of the realm beyond (delusions). Due to the demons of the aggregates, there is death. As for the resultant recompense of those in the three levels of erudition and ten noble stages, up to the level of "equivalent to awakening," these people have already passed beyond three types of demonic forces (of the aggregates, passionate afflictions, and the supernatural) and are only faced with one: the demon of death. These are the three demonic forces (of the aggregates, passionate afflictions, and death) of the realm beyond (delusions); there are no demons of the sixth heavenly realm, but since the red-colored samādhi has not yet been accomplished, there are still the supernatural demons. If sublime awakening has been perfected, ignorance is extinguished and therefore there are no passionate afflictions. You do not dwell with any resultant recompense, and therefore there is no death. When the red-colored samādhi is complete, demonic matters are ultimately ended. The Flower Garland Sutra clarifies ten types of demonic forces, but they do not go beyond the meaning here.

2. Clarifying the features of the arising of Māra. Second is clarifying the features of the arising of Māra. In general, whether in charge or affiliated, all of these take the name of the "demon" Māra. If examined in detail regarding their differences as branches [from the root or trunk of Māra], there are no more than three types: (1) fearful nerve-racking demons, (2) form-shifting demons of the time periods, and (3) the demon Māra itself. Each of these three types is different in the features that they arouse. 1. Nerve-racking demons. The arising of "nerve-racking" (demons is as follows): when a person sits (in meditation), (these demons may) make contact with your head or face, or your body, falling or rising repeatedly without end. Although this does not cause pain, it is insistent and difficult to endure. Or they drill into people's ears, eyes, or nose, or embrace or attack so 291

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that you feel as if invaded by something, but you cannot get hold of it, and even if it seems that you have driven it away it appears again, or there is a ringing in your ears like the busy chirping of birds or insects. The faces of these demons are like a flat lute, with four eyes and two mouths, and so forth. 2. Form-shifting demons of the time periods. Form-shifting demons of the time periods (are as follows). The Great Collection of Sutras explains about the twelve beasts that dwell in the mountain of treasures and cultivate compassion conditioned by Dharma teachings. These are the lords of the form-shifting (demons). Those that appear tentatively in response (to conditions) do not necessarily cause afflictions, but those that appear in reality are able to trouble the practitioner (of meditation). Sitting in meditation with deviant conceptions often results in possession by these form-shifting (demons). At times they will appear as young boys or young girls, or as an old man or old woman, or in the form of a beast. They appear in various forms that are not the same. At times they entertain people, and at times they seem to teach or command people.

Now I wish to distinguish the various beasts of the time periods. By examining the twelve time periods and at what time these (demons) come, you can tell which beast it is by the time it comes. If it is the time of the tiger [3:00-5:00 am], it is a tiger (that appears), and so forth, up to the time of the ox [1:00-3:00 am], when a bull (appears). Again, each time period has three (associated animals), so that for twelve time periods there are (a total of) thirty-six animals. The time of the tiger has three: a badger, a panther, and a tiger. The time of the rabbit [5:00-7:00 am] has three: fox, rabbit, and raccoon. The time of the dragon [7:00-9:00 am] has three: dragon, scaly dragon or shark, and fish. These nine are associated with the direction of the east and with (the element of) wood. These nine appear in order from the first of the month, to the middle, and through the seasons. The time of the snake [9:00-11:00 am] has three: cicada, carp, and snake. The time of (the horse at) noon [11:00 am-1:00 pm] has three: deer, horse, and roebuck deer. The time of the goat [1:00-3:00 pm] has three: sheep, wild goose, and hawk or eagle. These nine are associated with the direction of the south and with the fire element. The time of the monkey [3:00-5:00 pm] has three: gibbon, ape, and monkey. The time of the rooster [5:00-7:00 pm] has three: black crow, crow, and pheasant. The time of the dog [7:00-9:00 pm] has 292

three: dog, wolf, and jackal. These nine are associated with the direction of the west and with the metal element. The time of the pig [9:00-11:00 pm] has three: pig, hog, and wild boar. The time of the rat [11:00 pm-1:00 am] has three: cat, mouse, and bat. The time of the ox [1:00-3:00 am] has three: bull, crab, and tortoise. These nine are associated with the direction of the north and with the water element. The middle direction and earth are the kings of the four seasons, so if you go in the four directions you should use (the element) of earth, which (in terms of animals) are fish, wild goose, jackal, and tortoise. If each (of the twelve time periods) has three options, this gives (a total of) thirty-six (animals). If each has a further threefold variation, there are one hundred and eight animals for the time periods. If you deeply consider these meanings and, depending on the time, call out the names (of the animals), their enchanting forms should vanish. If you are possessed by them for a long time, this can cause you to go mad or fall into a trance, mistakenly teach about divination, and fail to avoid (the dangers of) water and fire, and so forth.

3. The demon Māra. Next is to clarify concerning Māra. In order to destroy the two types of goodness (the already good and of future goodness) and cause an increase in the two types of evil (the already evil and future evil), he delights in working his destruction through the (five) senses, appearing in (both) strong and hard or soft (guises). The Great Treatise says, "Māra is called the 'floral arrow' and 'the five arrows.'" Each (arrow) is "shot" at one of the five sense organs and together they destroy the mind. (A phenomenon of) the five senses each lasts only a single moment and if it "turns" for only a moment it becomes associated with the mental faculties; so if the mind is destroyed, how can the other five senses continue (to act as they should)? If the eye sees visible forms that (arouse) passionate attachment, this is called a "floral arrow," and this is like a "soft" bandit. If the eye sees visible forms that arouse fear, this is called a "poisonous arrow" and this is like a "hard or strong" bandit. If you see visible forms that are "flat" (and do not arouse passions and so forth), these are "bandits" that are neither soft nor hard. The rest of the four senses are likewise, giving a total of eighteen "arrows," also called "eighteen sensations." Based on this, you should not arouse attachments (through the senses); attachments arouse disease; diseases are difficult to control or heal and will obstruct dhyāna 293

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meditation for a long time, and when you die you will fall into the path of Māra. Again, even if Māra's (arrows) do not enter internally, he can externally agitate your donor, master, colleagues, and disciples and thus shoot out eighteen arrows. In the past many monks suffered internal afflictions due to Māra but received praise or blame from donors, so the strong and hard or soft (bandits of desires) were not victorious and Māra left in tears. The practitioners (of meditation) should well heed their masters and donors. Or sometimes the strange words of a Dharma master will anger the disciples, and the bitter words of the disciples will cause the Dharma master to be bewildered. These stories are as taught extensively in the Pañcavimśati Sutra [and the Great Treatise].

Again, Māra uses skillful tactics first to have people act contrary to good and arouse evil, and if they do not go along, he simply leads them to "fall" into [being distracted by] performing good deeds, to put up stupas and build temples, and thus hinder and disperse their practice of meditation. If even then they do not go along (with Māra), he leads them to follow (the way of) the two vehicles. Māra does not truly understand the two vehicles, but by leading people in this way he hopes to lead them to not practice Mahayana. [Māra hopes that] like an ignorant child these people will (become attached to) the practice that they were first exposed to and thus abandon the Mahayana and cultivate the Hinayana, and after much effort they would have many regrets and no benefit. One who practices hard, however, truly does not make distinctions between Mahayana and Hinayana. Again, in trying to save others, some may use emptiness without (skillful) means, saying there is no buddha and no sentient beings, falling into a one-sided emphasis on emptiness, or into a one-sided emphasis on conventionality, and take various shortcuts that do not lead to realizing the Perfect Teaching. Even (respected disciples such as) Ānanda and Gupta, when they were (at high levels of achievement such as) learning about nonretrogression, were all afflicted by the influence of Māra; how much more (difficult it is) for beginners to avoid the thirty-six arrows (used by Māra to obstruct the practices) for self-benefit and saving others! However, if you know that both the Buddha and Māra are a part of reality as it is, you will have no fear. The Great Nirvana Sutra says, "The overcoming of Māra is taught for the sake of the śrāvakas, but in the case of those of the Mahayana, the overcoming of Māra is not taught." If 294

you singlemindedly realize the principle (of the truth), who will debate over (matters concerning demons such as their being) "strong and hard" or "soft"? 3. Clarifying obstructions and disturbances. Third is clarifying the obstructions and disturbances (caused by demonic forces). When the hard and soft arrows (of Māra) first are shot at the five sense organs, there are three kinds of torments: (1) leading to human illness, (2) losing the contemplative mind, and (3) attaining deviant dharmas. 1. Causing human illness. (First,) illness has various features: disease that enters through the eye leads to illness of the liver, and so forth should be known for the rest of the sense organs. When the physical body encounters disease and suffering, the mind becomes deluded and reckless; dhyanic concentration disappears and the end is death.

2. Losing the contemplative mind. (Second,) losing the contemplative mind: basically you cultivate the contemplation of good dharmas and the attainment of calm tranquility. However, after you see and hear through the five sense organs [that are the conduits for temptations from Māra], the basis of the mind suddenly becomes dark and disordered.

3. Attaining deviant dharmas. (Third,) deviant dharmas (are as follows). We should consider ten types of true dharmas (in dualistic pairs) to examine their deviant features.

[1] "Being or existence": when visible form enters through the eye you see mountains and rivers, stars and planets, sun and moon, houses and palaces, but if you also perceive in the obscure (darkness) various wild forms and face in their direction, this is an excess of "being." "Non-being or nothingness": when visible forms enter through the eye (and you see things) but further (take the extreme view) that all phenomena are empty (nothingness) as if annihilated, and that phenomena are void and (nirvana merely a reduction to) ashes, this is exceedingly fearful. This is an excess of "non-being or nothingness."

[2] "Brightness or clarity": after visible forms enter (the eyes), if things are too open and constantly bright, as if the sun and moon are shining (in your eyes, this is an excess of brightness.) "Darkness": a dark gloom like black varnish obscures everything so that it is as if you are not awake. [This is an excess of darkness.]

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[3] "Stability": after visible forms enter (the eyes), the mind is like wood or a rock, stiff and straight. [This is an excess of stability.] "Disruption": after visible forms enter (the eyes), you (lose control and) are thrown around and dragged about. [This is an excess of disruption.]

[4] "Foolishness": after visible forms enter (the eyes), you become dull and short-sighted, vulgar and superficial, so that you feel no shame at being naked. [This is an excess of foolishness.] "Wisdom": after visible forms enter (the eyes), you become too clever and quick to fall ill. [This is an excess of "wisdom."]

[5] "Sorrow": after visible forms enter (the eyes), you are vexed by misery and tears flow. "Happiness": after visible forms enter (the eyes), you indulge in song and are always (excessively) happy.

[6] "Suffering": your hundred joints are in great pain, as if you were being burned by fire. "Pleasure": your physical body is intoxicated with happiness, as if enjoying the five desires.

[7] "Misfortune and calamity": you constantly invite misfortune upon yourself, and also cause misfortune for others, and knowingly bring about misfortune to others. "Fortune": you constantly invite good fortune for oneself, and also you are able to bring about good fortune for others. [8] "Evil": you do not avoid producing evil (yourself), and also lead others to do evil. "Good": you perform (good deeds such as) giving and so forth yourself, and also lead others to perform giving (and so forth). [9] "Animosity": you do not have the patience to see [and put up with] people and dwell alone far from others. "Love": you cleave heavily (to persons and things) and are afflicted with attachments. [10] "Strong or hard": your mind to be hard and strong so that you do not easily go in and out freely, like tiles or stones that are difficult to move or change, and so you are not in accordance with the good path. "Soft or weak": your mind and resolution are soft and easily beaten or broken. If clay is too soft, it cannot be used to make a vessel.

In this way, if things are in excess or insufficient, they are all called the features of deviance.

One sense organ has three sensations; each sensation has twenty deviant dharmas (as explained above), so the three sensations together add up to sixty deviant dharmas. The five sense objects together give a total of three 296

hundred deviant dharmas. There are ninety-five varieties of various heterodox and deviant teachings, but it is certain that they first enter (your mind or consciousness) through the five sense organs, and if examined in detail, they are no different from the three hundred (deviant dharmas). The nerve-racking demons often can cause your dhyanic contemplation to disappear or be lost, and the form-shifting demons of the time periods often can lead people to attain deviant dharmas, but it is Māra who can bring about both of these damages.

4. Clarifying ways to control demonic influences. Fourth is clarifying ways to control (demonic influences). [1] If you are to control the nerve-racking (demons), you should know that at the time of the Buddha Konākamuni there was a bhikṣu of the latter (degenerate) Dharma who delighted in afflicting and disturbing the assembly of monks, and so he was expelled (from the sangha). He immediately aroused an evil vow to constantly trouble those who sit in dhyāna meditation. This was the original ancestor of these demons. His karmic recompense has already come to an end, but those who perform the same deeds (and become demons) can still afflict and disturb us. Now you should rebuke this patriarch (of the demons), and on hearing this he will be ashamed and leave. Rebuke him, saying, "I know your name! You are the nerve-racking evil yakṣa demon! At the time of the Buddha Konākamuni you broke the precepts and stole some dried meat, and (like the demon) Kicci covetously desired food to smell its aroma. I am now keeping the precepts and am not afraid of you!" If you rebuke (the demons) in this way, they should depart. If they do not depart, you should secretly chant the introduction to the precepts and the precepts (themselves), and the divine guardian of the precepts will protect you and the precept-breaking demon will depart. [2] Controlling the form-shifting demons of the time periods. You should know well the twelve time periods and the thirty-six animals of the time periods. Be aware of the time and chant their (appropriate) names, and the form-shifting (demons) will depart. Hermits and mendicants often have a square mirror suspended on the backs of their seats; the form-shifting demons are not able to change [their shape] when their forms are (reflected) in a mirror. When they see the mirror, they realize this and should leave on their own. These are both internal and external (Buddhist and non-Buddhist) methods for controlling (demons).

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[3] Controlling Māra consists of three (methods). (1) First is to rebuke him as soon as you become aware of him, like a gatekeeper will block (something) evil and not allow it to proceed. As the Buddha warned the bhikṣus not to accept any other thing (except the teaching of the Buddha), you should not accept anything (from Māra), and with this technique (of not accepting any other thing from Māra) you will be able to control all demonic forces regarding yourself and others. (2) If you have already accepted something, you should contemplate precisely one by one (your entire body) from head to feet. (Realize that) in seeking Māra he is not to be found (in the body), and if you search your mind he cannot be found there (either). From where, then, does Māra come, and how does he desire to afflict you? This is like an evil (thief) who, on entering a house, is faced with illumination everywhere so there is no place to him to go (and hide). (3) If he does not depart even when faced with such contemplation, resist him with a strong mind, even unto death, and do not allow him to dwell with you, using various skillful techniques. In this way there are three ways to control (demons), and there should be no need to explain further.

5. Cessation-and-contemplation. Fifth is (cultivating) cessation-and-contemplation (regarding demonic activity). As before, there are ten categories, [that is, the ten modes of contemplation].

1. Objects as conceivable and inconceivable. (Contemplating) "objects as conceivable" is as follows: if demonic matters arise and you follow after these demonic actions and perform evil deeds, you will experience the three (evil) destinies. If you follow Māra and yet perform good, such as practicing giving while being affiliated with the other [that is, under Māra's influence], even though you may be reborn in the (three) good destinies you will be defiled by the marks of the world, at times having attachments that rely on verbal expression. Even if you abandon your body and life, you will receive recompense (for your past evil deeds), and even if you wish to cultivate the path there will be obstacles at every turn. The (Pañcavimśati) Sutra says, "There are bodhisattvas who have demons and who do not have demons." This is the meaning here. This is (objects as conceivable) in the three good destinies. Māra also tempts people to enter nirvana by themselves (instead of remaining in this world to help others), saying, "Why do sentient beings need to rely on you? Instead of experiencing pain and suffering for naught, 298

why don't you accept awakening (for yourself)?" This is the realm of the two vehicles. Māra also leads people to use indirect and clumsy (practices) that are not quick ways to enter the path of awakening. In this way, going from shallow to profound with distinct levels is the way of (contemplating) objects as conceivable.

Objects as inconceivable. If you (contemplate) these demonic matters as the ten destinies and the hundred realms interpenetrating each other, as (all) existing in a single thought, [you will realize] that all phenomena have an inclination toward Māra and the demonic, just as one dream includes all things, one demon is all demons, all demons are one demon, it is neither one nor all, and it is both one demon and all demons, and one buddha is all buddhas. There is nothing that is apart from the buddha realm, so it is (indivisible from) the realm of demons; (the realm of buddhas and of demons) is neither two nor distinct. If you contemplate in this way, you will conquer Māra, and this is your seat of awakening. Those of superior faculties and sharp wisdom can control Māra and be clear concerning the principle (of the truth), and even if attended by Māra they are not afraid of Māra, like firewood benefits from flames. With deliberate cultivation you are not able to attain quiescent illumination, just as [in the Vimalakīrti Sutra] where Bodhisattva Ruler of the World was not aware of the deceit of the demon, and welcomed him. True (intuitive) cultivation leads to quiescent illumination, so that you can see as if in a mirror even without seeing or contemplating, thus (Vimalakīrti) knew that the demon was not Indra (Śakra). Those (bodhisattvas) of the Distinct Teachings cannot put up with negative Dharma teachings, and therefore say "this is not something that I approve." But those of the Perfect Teaching rest in true reality, and therefore say, "I can accept this," are not afraid of nonhuman beings, and courageously face the cycle of birth and death. This is called (contemplating) objects as inconceivable. 2. Arousing compassion. The realm of demons is (indivisible with) the buddha realms, but sentient beings do not know this. They are deluded with respect to the buddha realm and perversely arouse the realm of demons; while having awakening, they arouse passionate afflictions. Therefore, you should arouse compassion and wish to lead sentient beings to encounter the buddha realm within the realm of demons, and encounter awakening within passionate afflictions. This is the arousing of compassion. Have the 299

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kindness of immeasurable buddhas, pity the immeasurable demons, and this immeasurable compassion will become the one great compassion that is unconditioned.

3. Skillful means for a peaceful mind. If you wish to complete this vow (of arousing compassion) and to clearly understand the principle (of truth), you should make the conquering of demons your place of awakening. For an assembly of eighty-four billion (demons) to be unable to perturb your mind is called "cessation," and to reach penetrating understanding that the realm of demons is (indivisible with) the buddha realm is called "contemplation." However, you must use the four methods of instruction to attain the peaceful mind of cessation-and-contemplation.

4. Deconstructing dharmas. If you are faced with the arising of demonic forces, use the four options of the tetralemma to deconstruct them. Deconstruct them all without obstruction, horizontally and vertically, singly and plurally.

In the Tripiṭaka Teachings, first the four types of demons were overcome (by Śākyamuni) sitting under the bodhi tree. (1) He destroyed the demon of passionate afflictions and attained the path of awakening. (2) Again, he attained the body of Dharma-nature and destroyed the demons of the aggregates. (3) Through both of these together he destroyed the demon of death. (4) Under the bodhi tree he attained the immovable concentration of samādhi. He transformed the three jeweled female (temptresses), destroyed the eighty-four billion soldiers (of Māra), and caused all their crowns, coverings, and swords to fall away. Thus, he destroyed the supernatural demons. In the Shared Teachings, you first attain the forbearance that comes from (realizing) nonarising, and so forth up to reaching the sixth bhūmi stage and attaining the path of awakening, as explained previously. To be current in both the path and contemplation at the eighth bhūmi stage is equivalent to the immovable samādhi and destroying the supernatural demons. The śrāvakas of both (Tripiṭaka and Shared Teachings) are limited only to destroying three types of demons [and not the supernatural demons]. For example, Gupta, [the fourth patriarch in the Tiantai lineage,] was always being afflicted (by demonic forces) and though he later attained supranormal powers, he was able to control but not destroy (these demonic afflictions). 300

Those of the Shared Teachings on the ten bhūmi stages have already destroyed the four demons of this world. In ascending the bhūmi stages they partially attain the path of awakening and destroy the demons of passionate afflictions. By partially attaining the Dharma body they destroy the demons of the aggregates. By partially attaining the red-colored samādhi they destroy the supernatural demons. The Sutra of the Bodhisattva's Necklace says that (those who have attained the stage of) "equivalent to awakening" have already extinguished three types of demonic forces and only the demon of death remains. But it cannot be that you first extinguish three (types of demons) and are left only with the one demon (of death), so this must be a teaching of (skillful conventional) means of the Shared Teachings. Those of the Perfect Teaching at the first bhūmi stage have already destroyed the eight demons (of the four types of demons and the "four perversions"), having attained the path of awakening and destroyed the demons of passionate afflictions, and so forth up to reaching (the ultimate stage of) sublime awakening in which the eight types of demonic forces are ultimately and forever extinguished. Though it is said that these are destroyed at the first bhūmi stage, it is not that they are destroyed at the first bhūmi stage; although it is said that later (upon attaining sublime) awakening they are destroyed, it is not that they are destroyed upon later (attaining sublime) awakening. On the other hand, this (destroying the demonic forces) is not separate from the first bhūmi stage and later (sublime) awakening. This is what is meant by "universally deconstructing all dharmas."

5. Knowing what penetrates and what obstructs. Through the above methods of destroying demons one by one, all should know (the Four Noble Truths, such as) suffering and the causes of suffering, (twelvefold dependent coarising starting with) ignorance, and the hindrances to the (six) perfections, and know them literally and nonliterally.

6. Steps on the path. The steps on the path (regarding demonic forces are as follows): the realm of demons includes all visible forms. Visible forms are empty so visible forms are impure, but visible forms have conventional (reality), so they are called pure. Visible forms are the Middle, so they are neither pure nor impure. The other four aggregates are also likewise. Also, 301

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what is called one mindfulness is all mindfulness, up to and including the three gates of liberation (of emptiness, formlessness, and actionlessness). 7. Auxiliary methods. If a gate does not open, there is certainly something obstructing it. Since long eons past you have been manipulated by demonic forces, giving offerings to Māra in order to receive recompense. You have kept demonic precepts in order to gain benefits. You have practiced demonic patience, out of fear of others. You have cultivated a demonic diligence in an effort to seek fame. You have attained a demonic dhyāna concentration by tasting demonic methods (of meditation). Seeking to enjoy demonic wisdom, you have discriminated with the net of mistaken views. In this way these six methods [that are parallel to the six perfections] can be called "doing good," but truly they are demonic. Due to these deviant hindrances, the three gates of liberation are obstructed. Now you should use the proper (six) perfections (of giving, keeping the precepts, patience, diligence, concentration, and wisdom) in order to heal and control the six obscurations [that are the opposite of the six perfections, that is, parsimony, immorality, anger, indolence, distractedness, and stupidity]. If the obscurations go away and the virtues are perfected, it will be like adding oil (to a lamp and the flame) burning brighter. If these are mixed with passionate afflictions, you should use the previously explained four types of (mindfulness) contemplation as auxiliary methods. If they are mixed with karma, use the mindfulness of two buddhas as an auxiliary method.

8. Graded stages of attainment. For the Hinayana, completing the path of overcoming (mistaken views and conceptions) is called (the level of) "wisdom through hearing (the Dharma)," and so forth up to the Perfect Teaching, where the five preliminary grades are equivalent to the level of "wisdom through hearing (the Dharma)." At this level you have not yet accomplished (awakening), so how can you boast of (knowing and attaining) the true (path and awakening)? This will arouse arrogance.

9. Resting in patient forbearance. If you wish to enter the true (path and awakening), you should singlemindedly rest in patient forbearance and avoid further (contact with the) instability and disturbances of demonic forces. Contemplate them clearly in extreme detail, and with a strong mind rebuke and resist them.

10. No passionate attachments to dharmas. If you enter the level of "(identity in) resemblance" and are rewarded with (a certain) attainment of the 302

Dharma (teachings and practices), you should not give rise to a haughty and passionate mind. This would be like a person who expects to be rewarded with a great medal but is instead dismissed to a minor district, loses his job, or even loses his life. If you arouse passionate attachments to dharmas, this is a grave offense. But understanding at (the level of) "resemblance" is like (being assigned to) a minor district, losing the understanding of (the level of) resemblance is like losing your job, and falling onto the ground of those of the two vehicles is like losing your life, because it extinguishes the foundations of the household duties of the Mahayana [like that of the rich father toward the ignorant son]. If there are no passionate attachments to dharmas, you can advance from (the level of) resemblance and realize the truly real (awakening), tame the demonic forces and make them your servants, and directly reach the place of awakening.

Again, retreating in wisdom is like losing a medal, retreating in meditative concentration is like losing your job, and retreating in both is like losing your life.

11. Summary. Again, in general you should contemplate with a singular intent; if the practitioner's faculties are dull, you should first understand the meaning of the Shared (Teachings of emptiness) and, with a roundabout (attainment of the) perfections, enter the Distinct Teachings. For example, the Middle Treatise has a distinct intent in each chapter, but together they combine (to clarify the teaching of) nonarising. (In this way,) the mutual advancement of the Shared and Distinct Teachings attain the intended meaning (of the Dharma teachings) and mutually accomplish (the teachings regarding demonic forces).

Question: When demonic forces stop their activity and then favorable dharmas arise, is this the natural way of things, as when the coldness (of winter) passes with the coming of spring?

Answer: This is not necessarily the case. There are times of misfortune when favorable dharmas do not arise. Demonic forces arise from feeling evil conditions, and good comes from the power of the mind. (On the other hand,) as the Great Treatise says, in the past Śākyamuni dwelled in an evil world, a world with no buddha. He sought the Dharma diligently but finally was not able to attain it. Māra transformed himself into a brahman and cunningly said, "I know one verse of a buddha. If you provide your skin as 303

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paper, your bones for a brush, and your blood as ink, I can show it to you." The Bodhisattva joyfully sought the Dharma, so he cut off his own skin and dried it in the sun to make paper for the verse. Then Māra immediately hid himself. A buddha knew [Śākyamuni's] mind and rose up from below the ground and taught him the profound (contents of the) sutra, and he attained the forbearance that comes from (realizing) nonarising. This is testimony [of converting demonic forces to good].

End of Fascicle 8.

6. Contemplating the Objects of Dhyāna Meditation

The sixth (of the ten objects of contemplation) is contemplating the objects of dhyāna meditation. Now, long illness and traveling afar are obstacles to dhyāna meditation. The Abhidharma Treatise on the Establishment of the World says that much quarreling and much (involvement in) business affairs are also obstacles to dhyāna meditation, and again, too much reading and chanting (the sutras) can also be an obstacle to dhyāna meditation. The Questions of Mañjuśrī says that dhyāna meditation involves thirty-six impurities. "Impurities" are obstacles.

For those who have been able to realize (awakening) through the above (five types of contemplation of) objects (of the sense fields, passionate afflictions, disease, karma, and demonic forces), and have reached the pure and cool pond and finally entered the stream (of wisdom or awakening), it is not necessary to contemplate the objects of dhyāna meditation. If after the demonic forces have passed away and you have not yet aroused true awakening, even if you do not use the cultivation of the Distinct (Teachings) but use the cultivation of the Shared (Teachings), habits from the past will be aroused and confused dhyāna (states of concentration) will appear. You should set aside demonic forces and contemplate these dhyāna (states). What does this mean? The bliss of dhyāna meditation is sublime and you can joyfully become obsessed with its flavor, so that impurities [like dirt and grease on human skin] increase daily. Although this (dhyāna meditation) is part of the path, you can fall into arrogance (thinking that you have attained awakening). However, if you reject and abandon this (dhyāna meditation), you will lose (skillful) means (for attaining awakening). These sorts of mistakes need not be recorded (here) fully. Even though you have avoided harm from demonic forces, there may be bonds from dhyāna concentration. It is like avoiding fire 304

and falling into water; this does not help in attaining samadhic concentration. For these reasons you should contemplate the objects of dhyāna meditation. However, the constituents of dhyāna meditation and various concentrations provide powerful auxiliary methods for the path (of contemplation). The Mahayana and Hinayana sutras all agree in praising their beauty. The Abhidharma and the Treatise on the Real clarify in detail the four dhyāna (stages) and the eight concentrations. On the nine dhyāna (states), such as that of self-nature and so forth, the Sutra on the Bodhisattva Stages and the Ten Stages (Daśabhūmika) give exceedingly clear classifications. Now I will summarize these and signify the features of their arising generally with four meanings: (1) clarifying their expansion and merging, (2) the causes and conditions of their arising, (3) clarifying the features of their arising, and (4) in terms of cultivating cessation-and-contemplation. 1. Clarifying the presentation of dhyāna. First is to clarify the expanding and merging (of dhyāna). The gates of dhyāna meditation are immeasurable but can be summarized into ten gates or categories:

1. The basic four dhyānas.

2. The sixteen superior (meditations).

3. The (six) supranormal powers and (three illuminating) insights. 4. The nine considerations (of decaying corpses).

5. The eight liberations or renunciations.

6. (Contemplation of) great impurity.

7. A compassionate mind.

8. Causes and conditions.

9. Mindfulness of the Buddha.

10. Supranormal powers.

Are these ten gates the same or different than (the categories of) the five gates [the five contemplations for putting the mind at rest, of counting your breaths, of impurity, of compassion, of causes and conditions, and mindfulness of the Buddha] and the fifteen gates (of dhyāna meditation) [the three previous five each expanded into three types]? The only differences are in presentation (in being expanded or merged). Expanding five into ten is as follows: "Counting your breaths" is expanded to include (the sixteen) superior meditations and the supranormal powers. "(Contemplation of) impurity" is expanded to include the (eight) renunciations and (contemplation of) great 305

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impurity. "A compassionate mind" and "causes and conditions" stay as they are. "Mindfulness of the Buddha" in the Abhidharmahṛdaya-śāstra is called "worldly means" and in dhyāna sutras is called "mindfulness of the Buddha," and this also stays as it is. "Supranormal powers" are a part of the other nine (types of) dhyāna meditation and do not "belong" to a single category (of the five gates).

Merging fifteen into ten is as follows: "Counting the breath" and "impurity" each have three parts that are not merged, (which gives six categories). "A compassionate mind" also has three parts but these are merged into one, that is, compassion for sentient beings. The reason that the other two categories [of "compassion in connection with phenomena" and "unconditioned compassion"] are dropped is that the gate of dhyāna practice is an orderly and practical method. (Contemplation of compassion) in connection with phenomenal dharmas is a contemplation for realizing the principle (of truth) for those of the two vehicles, and "unconditioned" (compassion) is a contemplation for realizing the principle (of truth) for those of the Mahayana. By dropping the (abstract) matters concerned with the principle (of truth), two are left behind and only one (category) of practical matters remains. If we expanded (this category), it could be included within the two objects of the bodhisattvas of the (Hinayana) two vehicles. "Causes and conditions" also have three gates or categories: transmigrating in the three times (of past, present, and future) is the "rough" (interpretation) and clarifying the meaning of resultant recompense in a single mind is the "fine" (interpretation). Since the "fine" involves the (abstract) principle (of truth or reality), and the "rough" involves practical matters, for now we will drop the fine and keep the rough, and just call this the gate or category of the three times (of past, present, and future). "Mindfulness of the Buddha" also involves three [that is, Dharma body, body of recompense, and body of response], but here we take only (the one of) being mindful of the buddha of response [or historical "manifestation"]. "Supranormal powers" refers only to the five (supranormal) powers.

Thus, if we limit ourselves to five gates or categories, some things cannot be included. If we use fifteen gates or categories, the meaning will overflow into (contemplation) of the principle (of the truth), and therefore we will set aside (for now abstract matters of) the principle and concentrate on the 306

practical matters. Therefore, even though the presentation is different (by expanding or merging categories), each of them has the same intent. 1. Clarifying in terms of defiled and undefiled. Next is clarifying (contemplating the objects of dhyāna meditation) in terms of "defiled" and "undefiled" (by outflows of passions). If we rely on the Abhidharma, it classifies them into ten dhyānas, all of which are called "defiled." To cultivate wisdom in connection with the truth is called "undefiled" dhyāna. Unlike this, to cultivate in connection with practical matters is called "defiled" dhyāna, [or meditation that involves defilement with passions]. (The teaching in) the Treatise on the Real is also likewise. It claims that the (four) basic dhyānas involve defilement (through contact with the phenomenal world), but (in contrast) cultivating a mind of emptiness and no marks is called "undefiled." Now, [the explanation here in the Mohezhiguan] is a little different. The essential mark of the ten (categories of) dhyāna meditation is that of being "defiled" (through connection with phenomena). In general, these are the practical (aspects of) dhyāna meditation. [The Great Nirvana Sutra says that] (eating) cucumbers can cause feverish illness, because it produces certain causes and conditions; these small matters must be (clearly) differentiated. The four (basic types of) dhyāna meditation were present in the world [before the time of the Buddha] and are shared with the heterodox (non-Buddhist) paths of ordinary people. To practice only these (four dhyānas) will merely arouse defiled [phenomena or results] from practicing the twelve gates for yourself. If you (work to) save others and praise the Dharma, this is what the Great Nirvana Sutra calls (the expertise acquired from practicing or training for) "forty-eight years"; that is the meaning here.

As for the sixteen superior meditations and (six) supranormal powers and (three) illuminations, ordinary people of sharp faculties can cultivate these dhyāna meditations even if a buddha does not appear in the world, but without arousing undefiled (dhyāna). If a tathāgata teaches it, you can arouse the undefiled. Compared to other dhyāna meditations, its power is weak but it is superior to the four basic dhyānas. Due to this meaning, we speak of both the "defiled" and the "undefiled."

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practical methods, they are able to counter the excesses of desires. Without waiting for (attaining) the wisdom of the (Four Noble) Truths, you are able to arouse undefiled (dhyānas). It is like Kaṭhina and the five hundred arhats: even though each of them explained the Four (Noble) Truths seven times they were still not able to attain the path of awakening, but when the Buddha taught about impurity they aroused undefiled (dhyānas). The power of disillusion is strong; therefore, it is classified as corresponding to (attaining) the undefiled. But even if we say this (disillusion) is not undefiled, we should not call it the noble (three Buddhist learnings of) precepts, concentration, and wisdom. The noble words (of the Buddha) are true, so how could it be a mistake (to call these practical aspects) undefiled? The Great Nirvana Sutra says:

Noble practices are all part of the realm of the buddhas, and not something to be known by those of the two vehicles. The Buddha teaches this Dharma and those of the two vehicles practice it with reverence, and therefore it is called "noble practice."

Now the Buddha is teaching the noble Dharma and those of the two vehicles are practicing it; how can this not be "undefiled"? Again, the Perfection of Wisdom in 25,000 Lines says, that the basic (dhyānas) are worldly Dharma offerings, and (the contemplations of) impurity and so forth are transworldly Dharma offerings. If they are said to be transworldly, how can they not be "undefiled"? Again, it is said that the nine considerations (of a decaying corpse) open to impurity, impurity opens to mindfulness of the body, mindfulness of the body opens to the other three (of the four) mindfulnesses, these three mindfulnesses open to the thirty-seven steps on the path, and the thirty-seven steps on the path open to nirvana. How can it be that the first step to attaining nirvana is not "undefiled"? If it is said that the practical matters of dhyāna should always be considered "defiled," this is like having two rocks, one hot and one cold. The same with the practical matters of dhyāna: there should be a difference between the defiled and the undefiled. If we are to call undefiled conditions "undefiled," these conditions should be "undefiled," since you sever mistaken views at the sixth bhūmi stage and mistaken conceptions at the seventh bhūmi stage. For mistaken views and conceptions to be severed at the sixth and seventh bhūmi stages, 308

finally it is not that you use only the basic (four dhyānas) but must encounter the wisdom of the (Four Noble) Truths and arouse (the undefiled dhyānas) at these levels, and merely using only the basic (four dhyāna) is not an undefiled condition. (The contemplation of) impurity and so forth are not like this; a direct use of (the contemplations) of impurity can bring about the (undefiled) conditions.