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2. Categories not covered. (There are categories that are) not taken up here. The ten considerations are as follows: the first three [considerations of (1) impermanence, (2) suffering, and (3) no-self] are for those with "insight into the truth." The middle four [considerations of (4) the impurity of what one eats, (5) the impossibility of finding true happiness in this world, (6) death, and (7) the impurity of our physical bodies] are for those at the level of "pondering." The final three [considerations of (8) severing passions and delusions, (9) becoming free of desires, and (10) exhausting karmic bonds] are for those who have no more to learn. All of these correspond to (the abstract) principle (of the truth), and therefore we do not take them up here. Again, we do not take up the eight mindfulnesses [of Buddha, Dharma, and Sangha, the precepts, equanimity, heavenly matters, the inhalation and exhalation of the breath, and death] because if you have cultivated the nine considerations (of decaying corpses), you are already fearless. Again, the gate of mindfulness of the Buddha is already included, and therefore it is not taken up here.

The contemplation of a compassionate mind corresponds to both (defiled and undefiled). If you arouse compassion through the basic (four dhyānas), this corresponds to "defiled." If compassion is aroused through (the contemplation of) impurity and so forth, this corresponds to "undefiled." Compassion is not (linked to any particular) level of stages (of your own attainment) but depends on the stages attained by others. Those who rely on the (four) basic (dhyāna meditations) arouse (compassion) through connection with sentient beings; those who rely on the (eight) renunciations or liberations arouse (compassion) through connections with the Dharma. The causes and conditions (of compassion) are also unrelated to the level of stages. Mindfulness of the Buddha and the five supranormal powers all depend on the stages attained by others. In this way the mind of compassion corresponds to both (defiled and undefiled), and so forth.

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3. Differences in the gist compared to the Gradual Methods for Practicing Meditation. Next, concerning that the gist is not the same [for the Mohezhiguan and the Gradual Methods for Practicing Meditation]. Question: Among these ten categories, how are they the same or different and how should you deal with them as presented in the Gradual Methods for Practicing Meditation?

Answer: The Gradual Methods for Practicing Meditation focuses on attaining the perfection of dhyāna meditation. Since (for that audience) the good roots of dhyāna meditation were sharp, first (I taught) arousing the gate or practice of dhyāna meditation and later examined good and evil. In this (exposition of the Mohezhiguan), the focus is on prajñā-wisdom for those whose roots of dhyāna meditation are dull, so first we obstruct passionate afflictions, encounter karma and demonic forces, and only later arouse dhyāna meditation. (The section on) "Controlling and Healing (through Auxiliary Means)" (teaches how to) cultivate the path of auxiliary means [such as the six perfections and so forth] for the sake of destroying obstacles. Now in (the Mohezhiguan) the focus is on contemplating objects naturally and spontaneously. Although (both texts are) the same in (expounding) the gate of dhyāna meditation, each has its own intent.

4. Clarifying in terms of deep and shallow. Next is to clarify the differences between (the categories of dhyāna meditation in terms of) deep and shallow. (1) The four dhyāna meditations are basic and involve (attachment to) the flavor of dhyāna meditation and a darkened awakening. It is common to both ordinary and noble people, and even a shallow cultivation will result in attainment. (2) The (sixteen) superior meditations include a little contemplative wisdom but involve no (attachment to the) flavor (of dhyāna meditation) nor a darkened awakening. Horizontally they are in contrast with the locus of mindfulness, and vertically they contrast with the basic (four dhyānas); therefore, first there is the flavor (of dhyāna) and then the purity (of dhyāna). (3) The contemplative wisdom of the (six) supranormal powers and (three) illuminations is profound and fine in its features of awakening and is next among the general categories. These (first) three [categories, that is, the four basic dhyānas, the superior meditations, and the supranormal powers and illuminations] are the same in being the foundation of real contemplation, but they are weak in their power to control delusions. 310

(4) The nine considerations (of decaying corpses) are truly the first gate of conventional conceptualization. With a sharp point they overcome desires, and therefore they are listed next. But the nine considerations merely make you weary and disillusioned of the external realm, and do not yet heal the mind. Therefore, they come before the next category of the eight renunciations. (5) The (eight) renunciations: although these destroy the internal and external covetous desires, they are still general and not yet specific, so you are not yet able to attain mastery within conditions. (6) Therefore, next we clarify (contemplation of) great impurity, which can destroy covetous desires among sentient beings and the world in which they dwell. Although these involve controlling covetous desires both generally and specifically, they do not yet involve great meritorious virtue. (7) Next is a compassionate mind. Although again this involves internal control of grave covetous desires and external cultivation of meritorious virtue, you do not yet realize (the fundamental truth concerning) causes and conditions, so it is not a true perception of the world. (8) Therefore, next in line is (contemplation of) causes and conditions, (wherein you realize that) transmigration in the three times (of past, present, and future) has no subject and no self, and you attain a true perception of the world. (9) Although you have a true perception of the world, your power of virtue is still weak (regarding helping) people below you on the causal stages, so you should try to come in contact with (the buddhas who have attained) a higher fruit and expand your virtuous power (through being mindful of the Buddha). (10) Even though you have attained the concentrations explained above, you do not yet have power and mastery in performing transformations, and therefore next on the list is the supranormal powers.

5. Differences in mutual arising. Next is the gradual mutual arising (among the ten categories of dhyāna meditation). There are eight ways in which these mutually arise, which should be known from the explanation (in the section on) "The Contemplation of the Sense Fields." 2. The Causes and Cnditions of the Arising of Dhyāna.

Second is to clarify the causes and conditions of the arising of dhyāna. The Great Nirvana Sutra says:

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All sentient beings without exception have the first stage of the flavor of dhyāna, and whether they cultivate or do not cultivate (dhyāna), they can certainly attain (some form of) concentration.

If your recent conditions are (inauspicious, such as) that of the end of an eon or you have not cultivated (dhyāna meditation or the path), but then if you do practice for a long time, you may encounter (an opportunity to be) free from the coverings (of desires). This is analogous to chanting the sutras: if you have only recently stopped (reciting) then it is easy to practice (again), and if it has been a long time (since you last chanted) then it will be difficult to practice (again). You should know that if you have gradually practiced in the past, then (results will) gradually be aroused, and so forth, up to if you have cultivated the practical matters (of dhyāna) then the practical (results) will arise, and so forth. This is like the great earth being endowed with all varieties of seeds, and if it is blessed with moisture from rain, each (of the seeds) will open and grow; yet the growth of each seed will be different and their fruit will not (ripen) at the same time. The plum will take four (years), the peach seven, the pear nine, and the persimmon ten. Although the conditions of the rain are the same (for all), the arising of fruit is different. Your conditions from previous lives are like these seeds, and (the practice of) cessation-and-contemplation is like the rain. The arising of dhyāna is like the fruit, which matures at diffferent times. Therefore, it is said that there are eight types (of mutual arising). This is called the arising of internal causes and conditions [in your own mind].

Again, although there are various good factors that should be aroused, it is certain that (the Buddha's) majestic power [or "spiritual vitality"] will be a conventional factor in arousing (dhyāna). Even if there are seeds in the ground, without the sun they will not sprout. The Buddha, (like the sun,) benefits all universally according to their conditions and without passionate attachments. As conditions (improve) gradually, so the influence (of the Buddha) is gradually added, and so forth, until the conditions of actual cultivation produce actual results. The sound of a great bell when it is struck depends on whether the stick is large or delicate. The added assistance (of the Buddha) is always undiscriminating; the shallowness or depth depends on the one who hears and practices. The Great Treatise says: 312

The flowers in a pond must have sunlight or without a doubt they will wither and die. (One who has) good (virtues) without receiving the added (help of the Buddha) will sink and drown and no longer appear. The Sutra of Pure Crossing says:

(Someone said,) "Sentient beings save themselves; the Buddha does not benefit them in this matter." But Bodhisattva Pure Crossing said, "If sentient beings do not hear the twelvefold sutras of the Buddha, how can they be saved?"

These two quotes may appear contrary to each other but they have the same intent. This is called the arising of external conditions (of assistance from the Buddha).

3. The Features of the Arising of Dhyāna.

Third is clarifying the features of the arising of all (the ten categories of) dhyāna meditation (from the four basic dhyānas to the supranormal powers). 1. The four basic dhyānas. The (four) basic (dhyānas) may play a small part of the samādhi of direct encounter (of the constantly walking samādhi) and so forth (of the other samādhis of both walking and sitting and neither walking nor sitting), but it is very common for the constantly sitting (samādhi), so now I will discuss it in terms of "sitting" (in meditation). If your body is upright, your mind collected, and your breathing balanced and harmonious, so that you are awake to the pathways of your mind [or, the "mental road (to buddhahood)"]—passive, clear, and still, quiet and tranquil—treading gingerly to enter (meditative concentration)—this mind sets the conditions so that (your thoughts) will not be scattered. This is called (the preliminary) "rough dwelling." From this mind you will later quietly advance to superior (stages); this is called "fine dwelling." For both of these mindsets—before and after and in between—there are methods for maintaining the physical body. When these methods are used, the body naturally straightens itself and does not feel fatigue or pain, as if there is something that is helping your physical power. If there comes a time when you are bad at maintaining this (quietude and stability), you will suddenly feel a powerful pain, or when you arise (from meditation) this will cause sluggishness and fatigue. This is a rough and difficult way to maintain (meditation). A 313

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good way to maintain (meditation) is to maintain both the "rough dwelling" and "fine dwelling" (as explained above), without excessive leniency or quickness, sometimes for one or two hours, or for one or two days, or for one or two months, so that you gradually awaken to that which is deeper and finer and the mind becomes lucid and achieves a partial opening of awakening. Your body is like the clouds, like a shadow, shining bright and pure. If applied in mutual rapport with the methods of concentration and an immobile mind is maintained, yearnings will be purified and removed so that you will be cool and pure. Although you have thus realized the purity of emptiness, you still have mistaken views concerning the features of the body and mind, and do not yet have the (more advanced) dhyanic constituents of virtuous qualities. This is called "the concentrations of the realm of desires." The Treatise on the Real calls these "the ten good minds associated with (afflictions)" that sparkle brightly but do not last for long. Now I say that the concentrations (or dhyānas) of the realm of desires are brittle, like bricks that have not yet been fired and are not firm, so they are referred to as being like the twinkling (of an eye). They are not steady, like the flame of a lamp. Again, they are called a flash of lightning. This Treatise (on the Real) says: Apart from the seven dependent (concentrations), are there any further concentrations that are aroused undefiled, or not? The answer is: there are concentrations of the realm of desires that can arise undefiled. But the arising of the undefiled is quick and sudden like a flash of lightning. If there is no arising of the undefiled, then it can dwell for a long time. The Sutra of Final Bequeathed Teachings says, "If you see a flash of lightning, momentarily you will be able to see the path." It is like Ānanda, who disciplined his mind but could not attain the arising (of dhyāna), but when he released his mind and took his pillow (to lie down) he had an experience like a flash of lightning. (It is also said that) a vajra (samādhi) is also like a flash of lightning; a vajra (samādhi) does not arise alone but you enter the undefiled through the realm of desires. The undefiled arises quickly, like a flash of lightning. The samadhic concentrations of the realm of desires do not deserve the description (as a "flash of lightning"). Dwelling in the samadhic concentrations or concentrations of the realm of desires can last for months or years. These methods of concentrations should be maintained 314

in the mind without negligence and without pain, not emerging from them for consecutive days, and then they will be attained.

Following after this mindset you turn and rest (in dhyanic concentration), and within the concentration of (the realm of) desires become oblivious to your own body, clothes, meditation mat (and so forth). This is like the void, brightly shining and peaceful. The body is an obstacle to actual deeds, and these are an obstacle for future (attainment), but when the obstacles pass and the body is empty, attainment (of dhyāna) will arise in the future. This is called "the marks of the stage of incomplete attainment." People without knowledge attain this concentration and (mistakenly) think they have attained the forbearance of realizing the nonarising (of phenomena), but they still have the nature of obstructions (of the delusions of the realm of desires) and have not yet entered even the first dhyāna. How could you mistake this for the concentration of (realizing the forbearance of) nonarising? This is like ashes covering burning coals, which an ignorant person frivolously steps on (and is burned). According to the Treatise on the Real, there is no "future [as yet incomplete] dhyāna," and therefore says, "The 'future dhyāna' of which you speak; is this not my 'concentrations of the realm of desires'?" The Abhidharma contains this teaching (of a "future dhyāna") by the honorable Ghoṣa, [a famous dialectician and preacher]. The Great Treatise explains these in detail. The Buddha taught both of these explanations (of the concentrations of the realm of desires and the stage of incomplete attainment), but the treatises (of the Abhidharma and the Treatise on the Real) only give a one-sided (presentation).

Now I am following (the interpretations of) various people in making distinctions. There are those who have themselves attained the concentrations of the realm of desires, spent many months dwelling in (the stage of) incomplete attainment, and before long enter the first dhyāna. This is only what is called (the concentrations of) the realm of desires and is not what is meant by the "(stage of) incomplete attainment." Some people dwell in (the concentrations of) the realm of desires for a short time and dwell in (the stage of) incomplete attainment for about a third of a month, and therefore this is called "(the stage of) incomplete attainment" and not (the concentrations of) the realm of desires. Some people dwell in both types of concentrations for a long time, and therefore cannot be said to be one-sided. Here (in the 315

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Mohezhiguan) I depend on the detailed explanation of the Great Treatise. A section-by-section account concerning the mistaken and correct features (of these matters) is given in detail in the text on "cultivating awakening" [in the Gradual Methods for Practicing Meditation]. However, (the stage of) the first dhyāna meditation is close to the realm of desires, and since crossing a boundary presents many difficulties, it is necessary to know about it in general. Starting from the (stage of) "rough dwelling" until finishing at the (highest) stage of (the concentration of) "nonconceptions," generally there are four aspects, that of "retrogressing," "protecting," "dwelling," and "advancing." [1] The aspect of "retrogressing" also has two meanings: (1) "natural retrogressing," and (2) "retrogressing through contact with conditions (of tactile sensations)." (For this second category) there are internal and external conditions. The loss of external (conditions for practicing concentration), such as the twenty-five (preparatory) means and breathing (exercises) (and so forth), are called "retrogressing through contact with external conditions." (As for internal conditions,) within a quiet (concentrated) mind there are three obstacles (of karmic recompense, passionate afflictions, and karmic deeds) and four demonic forces (of aggregates, passionate afflictions, death, and the supernatural demons), which give rise to sorrows and passions; (if you give in to these temptations) this is called "retrogressing through contact with internal conditions." Later you may again cultivate and attain (concentration) or may cultivate and not attain (concentration). There are very many people like this.

[2] The aspect of "protecting": this refers to when good (is obtained) through internal and external means, and you protect this concentrated mind and do not allow it to be lost.

[3] The aspect of "dwelling": by protecting and maintaining the peaceful calm (of concentration) without losing it, or by dwelling in it naturally, this is called the aspect of "dwelling."

[4] The aspect of "progressing": there is "natural" progressing and progressing through diligent planning. Each has horizontal and vertical aspects. Each horizontal and vertical aspect has gradual and sudden aspects. If we were to take up each of the twelve gates (of the four dhyānas, the four boundless demeanors, and the four concentrations on emptiness) one by one, this would be called "gradual (vertical) progression." If they are all included at 316

once, this is called "sudden (vertical) progression." If discussed regarding the arisings (of concentration in) each category, such as the superior meditations and supranormal powers and illuminations (and so forth), this is horizontal gradual (progression). Their arising together at one time is horizontal sudden (progression). Again, each of these aspects of the four aspects has four parts. These are given in detail in the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation).

Now I will discuss the aspect of "progressing" from the vertical perspective (of making progress up a series of stages). From (the stage of) incomplete attainments of concentration, you gradually become awakened to the empty quiescence of your body and mind. Internally you do not perceive your body, and externally you do not perceive (material) things. This concentrated mind may last without breaking up for a day, or up to a month or a year. Within this concentration you are aware of the body and mind as subtle and quiescent in movement, and yet arousing (the tactile sensations such as) movement (or restlessness), itching, lightness, heaviness, cold, heat, roughness, and smoothness. Someone has said:

The functioning of the mind becomes subtle and fine, and the pure visible forms of the realm of form come in contact with the body of the realm of desires. For example, this is like the pure visible forms of the realm of desires appearing before the sense organs so that you are able to see and hear them.

If we rely on this meaning, objects (of "contact") are external. But if we say that all sentient beings without exception have the first stage of the flavor of dhyāna [that is, buddha-nature, as in the Great Nirvana Sutra], this is like a very rich but blind child knowing that bamboo has within it (the potential to burn up in) fire. The passionate afflictions within the mind do not arise in order, and the dhyāna (concentrations) are also likewise. The crude obstructions of the obstacles of phenomenal or actual deeds make you unable to attain arising. Now, cultivate (a concentrated) mind and gradually attain benefit; the obstacles of the nature (of reality) are removed and fine dharma experiences arise. How can it be said that these come externally [when it is clear that they arise internally]? Why is this so? (The practice of) counting the breath can turn the mind; the mind turns fire; fire turns wind; wind turns 317

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water; water turns earth. Thus, the four great elements (gradually) become finer, and therefore we have the eight contacts (or tactile sensations of movement, itchiness, lightness, heaviness, cold, heat, roughness, and smoothness). This is like barley turning into malt, malt turning into distilled grain, and distilled grain turning into beer. The distilled grain is an analogy for the concentrations in (the realm of) desires, and the beer is an analogy for the first (stages of) dhyāna. The barley is the basis or origin (for the resulting beer), and does not come from something external. If you become determinedly attached to (either the extreme of thinking that things) emerge (internally) from themselves, or come (externally) from the outside, this is to fall into the mistaken excess of (establishing) a fixed nature (that things arise from) "self" or "other." Now, if we rely on the Middle Treatise, we can deconstruct all four options (of arising from self, other, both, or neither); what need is there to discuss (further the duality of) emerging internally or coming from the outside?

Again, the eight contacts (of tactile sensations) are (indivisible from) the four great elements. Movement and lightness are wind, itching and heat are fire, cold and smooth are water, heavy and crude are earth. The essence and function (of the four elements) intersect and we have the eight tactile sensations. When there is contact with movement, whether in the head, back, hips, ribs, or feet, and (this sensation) gradually spreads throughout the body, there are no external features of such movement even though you are aware of movement inside your body. Therefore, (the sensation) arises like the wind [from where, nobody knows], and moves delicately from the head to the feet, often resulting in a retrogression (in concentration). But if these (sensations) arise from the hips, this may result in "dwelling" (in concentration); if they arise from the feet, often this will result in "progressing" (in concentration). The tactile sensation of movement has constituent virtuous qualities, and these virtues can be summarized in ten types: (1) empty, (2) clear, (3) stable or concentrated, (4) wisdom, (5) good mind, (6) flexibility, (7) joy, (8) bliss, (9) the realm of liberation, and (10) correspondence.

[1] "Empty": when the tactile sensation of movement arises, the empty mind opens up, which is not the same as before when the obstacles of the nature (of reality) have not yet been removed.

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[2] "Clear": (the mind is) shining and pure, beautiful and subtle beyond compare, like the light of the moon.

[3] "Stable or concentrated": singleminded and peacefully calm, without any distractedness.

[4] "Wisdom": no dark delusions or nets of doubt; the understanding of the mind is quiet and piercing.

[5] "Good mind": (a mind that is) conscientious, (has proper) shame, is trustful and respectful. Embarrassed that you have not yet encountered and attained this Dharma teaching, you reflect with shame, "I am still like this," and you believe that all wise and noble ones are endowed with the profound and sublime Dharma and bow (to them) with immeasurable respect. [6] "Flexibility": to be free from the realm of desires, with its imbalance and coarse harshness, as with (the use of) "brain matter," a cow's hide can be stretched and shaped at will.

[7] "Joy": to give rise to ecstatic joy in the dharmas that have been attained. [8] "Bliss": to find pleasure in your contact with the dharmas, with tranquil cheerfulness and sublime beauty. [9] "The realm of liberation": to not return to the five impediments [of covetous desires, hateful anger, drowsiness and sleep, restlessness and remorse, and doubt].

[10] "Correspondence": for the sensation of movement to be in correspondence with the virtues and not agitating (each other). Again, it means some correspondence in maintaining mindfulness so that it is not lost for a day, a month, or a year. Peaceful calmness dwells for a long time, so that if you gather your thoughts, then (concentration) will come. Such pervasive discipline and cultivation for a long time will (increase) the class and level of the tactile sensation of movement and turn it deeper. This is called vertical arising (through stages), and the other seven tactile sensations (from itchiness to smoothness) should be known as in this example. After the tactile sensation of movement arises, whether it ends or does not end, contact with the tactile sensation of "cold" arises. When the sensation of "cold" ends or does not end, the other tactile sensations arise, and interact horizontally as explained above for the eight tactile sensations. This is called "horizontal arising."

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Again, "vertical" and "horizontal" (arising) may happen one after the other, but if you examine them in terms of the five (preliminary) constituents (of meditation) of the ten virtuous qualities of the eight tactile sensations, there should not be any confusion.

Again, the arising of these (tactile sensations) together in one mind or thought is not attainable. Why is this so? The eight tactile sensations are like the four elements; water and fire are mutually incompatible and cannot arise at the same time.

In this way the eight tactile sensations are adorned with eighty virtuous qualities; although their names are the same, the enjoyment of each is different. It is like when the flavor is different and the enjoyment special for each (hot dish of) boiled soup and roasted meat, and (cold dish of) raw mackerel and chilled plum. Such distinctions apply also for the other six tactile sensations.

If the eight tactile sensations arise within the concentrations of the realm of desires, these are all perverse sensations, sensations of disease and passionate afflictions. These are explained in detail in the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation), so I will not discuss it here. However, in terms of the eight tactile sensations and the first dhyāna, I should distinguish between "perverse" and "correct." Why? First, because this is a borderline area where you are close to departing the realm of desires; and second, if you become wrapped up in the mental state of the realm of desires, perverse matters will enter accordingly. It is like opening a gate: bandits can enter thereby. If demonic forces enter into your dhyāna meditation, (this is to be avoided because) dhyāna should not include demonic forces. If you do not know about these matters, proper tactile sensations will be broken, and only perverse and evil (sensations) will remain. Perverse sensations, in terms of the ten good virtues of the eight tactile sensations, are either an excess or insufficiency of these. For example, when the tactile sensation of movement arises, if immediately you become moody and your physical movements are neither slow nor fast, but your actions become (too) quick and you scratch your hands and feet, this is (a sign of) excess. If on the other hand you become immobile, like someone who is tied up, this is (a sign of) insufficiency. It is the same for other tactile sensations like cold and heat.

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Again, the ten virtuous qualities such as "empty" and "bright" for the tactile sensation of movement, if discussed in terms of excess or insufficiency, are as follows: (1) "Empty": to be open yet unobstructed, this is right and proper emptiness. If for a long time you are cut off in quietude and unaware of all things, this is an excess. If you are hard like a clod of dirt and obstructed, this is an insufficiency. (2) "Bright": to shine like the full reflection of the moon in a mirror. If it is (too) bright like the sun, or you can see various rays of light, this is an excess. If all cannot be seen, this is an insufficiency (of brightness). (3) "Stable or concentrated": the clear quietude of singlemindedness. If you are bound by attachments and immobile, this is an excess. If you chase after all sorts of things, this is an insufficiency (of concentration). It is the same for (the remainder of the ten virtuous qualities) up to that of "correspondence." Thus, in one sensation of movement there are twenty types of perverse features. Along with the other seven virtuous qualities (in addition to the three described here), together there are one hundred and sixty perverse phenomena.

Originally, proper dhyāna should not have anything to do with perverse matters. When it does, it is like taking calamus (myrtle) grass as a medicinal herb and becoming very angry, or taking the "essence of yellow" [a stimulant of sexual appetite] to gain strength and becoming full of (lustful, erotic) desires. It is not that these medicinal herbs caused these (perverse feelings), but that the herbs stimulated your "rough dharmas" (of desires), and these "rough dharmas" (of desires) were brought forth and increased. If you are just in the realm of desires, then there are only perverse sensations, which increase illness and hindrances so that there are no proper virtuous qualities. If you enter the concentration of (only) visible form (beyond the realm of desires) and initiate the ten virtuous qualities such as "empty" and "bright" of the eight tactile sensations, again there are one hundred and sixty perverse sensations of which you should not be ignorant. The Great Treatise says, "Wind is able to arouse rain, and wind is able to destroy rain." Clouds collect in the northeast and disperse in the southwest. Dhyāna meditation is also like this. If you awaken the ten virtuous qualities of the eight tactile sensations, you will arouse dhyāna (concentration). If you awaken the one hundred and sixty perverse (sensations), this will destroy dhyāna. If there is even one dharma sensation that is perverse, this will defile all the rest; this is like when even one of your companions is a 321

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bandit, the rest of you will all be branded as evil friends. If from the beginning there are no perverse sensations, then the rest of the dharmas will all be good. Next, as for the five (preliminary) constituents of proper dhyāna meditation, when the body comes in contact with the first tactile sensation (of movement) and becomes a "condition," this is (the first constituent of) "examination." When the mind makes finer distinctions concerning the eight tactile sensations and its ten associated (virtuous qualities), this is called (the second constituent of) "reflection." Rejoicing at now attaining that which you have not yet attained in the past is called (the third constituent of) "joy." Calm pleasure (in these attainments) is called (the fourth constituent of) "bliss." Such quiescence is called (the fifth constituent of) "singlemindedness." The Abhidharma teaches twenty-three mental factors that appear at one time, taking the five strongest for deciding on the five constituents. The five constituents are all (said to be) the essence of concentration. The various means before (attaining) the essence are as explained above (as the "incomplete attainments"). The Treatise on the Real clarifies that of the five constituents that arise one after the other, the (first) four are (skillful) means, and the constituent of "singlemindedness" is the essence of concentration. The Great Collection says that "the mind of silence" is the essence of concentration. Some people say that the five constituents are (the content of) the ninth mental state in the realm of desires. Others say that they are (mental states) previous to the concentrations of the realm of desires. However, these are not the "five constituents."

Now I will give my interpretation: (the constituents of) "examination" and "reflection" (and so forth) are together a part of dhyāna meditation and properly contribute to the determining of the first dhyāna, so how can you accept these (theories outlined above)? The five constituents arise together but there are strong and the weak (influences) shading into each other, and those aspects that are fulfilled are taken up and made into the five constituents. This is like a mallet hitting a temple bell; there are differences in that at first the sound is harsh but gradually it becomes more refined. The five constituents are also like this. At first there is abundant contact with the aspect of "examination," but this does not hinder (the presence of) the other four constituents such as "reflection." If "examination" is strong, then "reflection" is not yet complete; when "examination" ceases, "reflection" becomes 322

clear. "Joy" is already present from the beginning, and when "reflection" ceases the constituent of "joy" is perfected. "Bliss" is already present from the beginning, though that bliss may not yet be full; when "joy" ceases then "bliss" is perfected. "Singlemindedness" is already present from the beginning in the movement of the (first) four constituents, but now when "bliss" ends, "singlemindedness" is perfected. It is like when you first open a store of treasures and "examine" the treasures. Then, knowing it is precious, you feel joy and bliss at this certain conception (of having treasure), even though you do not yet know exactly what this treasure is. Next, you sort out the gold and silver, and after sorting it out and receiving it, you feel joy. Because of this joy you experience bliss, and rest pleasantly in singlemindedness. This is like (the sensation of) a person who is sated with food and does not need any more. Again, it is like being extremely sleepy from (indulging in) the five kinds of desires. Therefore, the Great Treatise says, "This is like a person who has found a store of treasures."

If the four dhyānas are all the same in having the constituent of singlemindedness as the essence (of concentration), then how are there differences among the four (dhyānas)? What distinguishes the first dhyāna is the presence of singlemindedness in (the constituents of) "examination" and "reflection"; therefore, you can distinguish four (dhyānas). If we advance to the second dhyāna, this involves only rebuking "examination" and "reflection," and the first dhyāna is destroyed; this should in turn clarify the meaning that they are distinct. What is common is that they all have singlemindedness as the essence. The interpretation of the five constituents in terms of name, meaning, features, and so forth are provided in detail in the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation). Next, when the eight tactile sensations begin moving, the virtuous qualities are still crude, and when their arising becomes more numerous, they turn deeper and sharper. Their varieties are said to be three, or nine, or immeasurable varieties. They are enjoyed mutually, and the virtuous qualities become crowded or "busy" so that you cannot attain singlemindedness, like the constant playing of musical instruments [by courtesans], or like looking after many guests so that when you are finished taking care of one, another one appears. When you come out of and disperse (the state of concentration), this (busyness) disappears for a while, but when trying a little 323

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(to enter dhyāna again), it appears again. If you wish to get away from this (busyness), just reject "examination" and "reflection." Then when the first dhyāna comes to an end, intermediate and simple concentration will arise, which is called "the converted quiescent mind," and also called a "receding dhyāna," and also called "the mind of bamboo shavings." In this mind of "simple quiescence," you have already lost the lower (dhyāna concentration) and not yet aroused the higher, so if you arouse regret or remorse, you can lose this mental (concentration). If you do not have any regret, an inner purity will arise, and you will no longer experience or discriminate the eight tactile sensations; therefore, this is called a "concentration of single consciousness." The visible forms of the four elements are mixed into one pure visible form; illumination of the mind will turn pure and arise along with joy; there will be no demonic and evil features and, since you are no longer in a borderline realm, after joy there arises bliss, and when that ends you attain singlemindedness.

If in this (first) dhyāna (the constituent of) joy is too poignant, and (the constituent of) bliss is unstable, then you should discipline this joy, and when joy comes to an end you will enter (the stage of concentration of) incomplete attainment and quickly arouse the (other) three dhyānas, along with the arising of their accompanying bliss. On the other hand, the phenomena of visible form will turn subtle, but it is not that bliss arises based on joy, so this properly attained bliss is experienced throughout the body. Noble ones are able to abandon (this bliss), but ordinary people find it difficult to abandon it. These (later three dhyānas) have five constituents: abandonment, mindfulness, wisdom, bliss, and singlemindedness. Their order, before or after, depends on the sutra or treatise, but only because there are minor differences according to the ways of cultivation.

This (constituent of) bliss is in contrast to suffering. If you discipline the bliss so that it comes to an end, again you enter (the stage of the concentration of) incomplete attainment. When this "incomplete attainment" comes to an end, you arouse an immovable concentration. In turn the phenomena of visible form will turn subtle, and you will not be moved by suffering or bliss. This is called "immovable concentration." The concentration is calm and tranquil, with no inhalation or exhalation of breath, no suffering, no bliss, and its constituents are liberation, mindfulness, purity, and singlemindedness. 324

Even so, these are still phenomena of visible form, so you should discipline the three types of visible form and extinguish the three types of visible form, attain concentration through contact with emptiness, and never again perceive visible form. If the mind is liberated from visible form, like a bird escaping from a cage, this is called "the concentration of emptiness." When this concentration comes to an end, again you realize (the concentration of) incomplete attainment; the concentration that arises from contact with consciousness is called "the abode of consciousness." When this concentration comes to an end, there is no more contact with existence, and you realize the nonexistence (or non-Being) of phenomena and their correspondence (as emptiness), which is called (the concentration of) "the abode of no functioning." In the past it was said that (at this stage of concentration) there is still a small contact with consciousness. But if this is so, then this is still within the realm of existents or of functioning; how could it be said to be (the abode of) no function or nonexistence? When this concentration is past and done, immediately (the concentration of) "neither conceptions nor no conceptions" arises. This concentration has no contact with the abode of consciousness, and therefore is "nonconceptual"; it has no contact with the abode of no functioning, and therefore is "not nonconceptual." Further, there is no higher dharma to be attained; it is the ultimate dhyāna in the triple world. In the world it is considered to be ultimately sublime, so non-Buddhists consider it to be nirvana, but truly it is a "darkened awakening." It still involves suffering and the causes of suffering, so when the three kinds of existence (in the realms of desire, form, and formlessness) are extinguished, you again fall into the three (evil) destinies.

One who wishes to know more to clarify the (four) basic (dhyānas) should examine the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation).

2. The Superior Meditations

Next is clarifying the arousing of (the sixteen) superior (meditations). If you rely on the teachings of the Vinaya, these (meditations) come after (the contemplation of) impurity (such as observing the nine stages of the decaying of a corpse), but if we rely on the actual practice, they come before (the contemplation of) impurity. As it says in the Vinaya, the Buddha taught the contemplation of impurity for the sake of the monks, but they all became 325

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disgusted and were not able to abide together in their stinking bodies, and used their robes and almsbowls to hire Mṛgala to (help them) commit suicide. So the Buddha abandoned (the teaching of contemplating) impurity and instead had them cultivate the (sixteen) superior meditations. If you consume too much rhubarb or (oil from the seed of) purgative croton (as a laxative), this will weaken your physical strength and cause damage (rather than healing), and you should use other medicinal herbs as a supplement. (In the same way,) as a supplement (the sixteen superior meditations) are desirable, and their use is a (more acceptable) method. As a method they are superior to the basic (four dhyāna meditations), and more desirable than (the contemplation of) impurity. If used along with contemplation, they are called "undefiled," and if your control is weak it is called "defiled." It is like when a thrifty person eats (an expensive meat dish like) pork, he boldly eats it even though he knows that (the hog) was originally something that held dung, but he would not eat it if he knew that the meat had been rotting for six months and was filled with worms and flies. The supreme (meditations) can be accepted as contemplations of reality, but (contemplating) impurity often cannot be tolerated even as a consideration of conventional reality. Arousing the (sixteen) superior meditations are as follows: (1-3) perceiving in an instant the inhalation, exhalation, and long and short duration of the breath, and knowing that it comes from nowhere and goes away to nowhere, and that even though inhaled (the breath) does not accumulate (anywhere), and though exhaled (the breath) is not dispersed (anywhere). In terms of the (four) basic (dhyāna meditations), this corresponds to the crude and fine dwelling (in meditation). (4) If you perceive that the breath comes and goes and permeates the body, in terms of the (four) basic (dhyāna meditations) this corresponds to the (concentrations of) incomplete attainment. However, in terms of the (four) basic (dhyāna meditations), awakening is not yet revealed, and even though you feel that the body and the meditation seat and pillow are "nothing," it is not that they are not real (in a conventional sense). This is like ashes covering a fire, which an ignorant person will frivolously trample on (and get burned), like eating late in the evening, like blindly touching a woman—all of these are like not being uninhibited in your passions. At this stage you have (some) contemplative wisdom and can perceive the breath permeating the body, with a concentrated mind that 326

is clear, pure, and calm; therefore this is different from the "dark awakening" (of the four basic dhyāna meditations).

Again, perceiving the thirty-six things within the body is like opening a warehouse and seeing various grains, millet, hemp, and beans. In terms of the (four) basic (dhyāna meditations), this corresponds to the first dhyāna stage. The previous eight tactile sensations (within the first dhyāna stage) are like touching the warehouse of the physical body; since the eye of the mind has not yet been opened, you cannot see the internal things. Since the superior meditations already include contemplative wisdom, "tactile sensations" in this case opens the warehouse of the body, and the eye of the mind can perceive the thirty-six (external and internal) things. That is, the liver is like green beans, the heart is like red beans, the kidneys are like bird beans, the spleen is like millet, the great and small intestines are like paths mutually leading to each other, the flowing of the blood vessels is like the currents of the great rivers. There are twelve internal items (or organs), such as the liver, heart, mucus, and inflammation. There are twelve intermediate items such as membranes, skin, and fat. There are twelve external items such as hair and so forth. The inhalation and exhalation of the breath integrates these spaces; (realizing that these are all) impure, transient, full of suffering, empty, and without a (substantial) self brings all physical activity to rest, and finally you do not create evil (deeds) with the body. This is called (5) "removing all physical actions." In terms of the steps on the path, this is "mindfulness of the body." In terms of the (four) basic (dhyāna meditations), these are the (first) two constituents of examination and reflection. The eye of the mind is first opened by the constituent of "examination"; to discriminate the thirty-two things without error is the constituent of "reflection."

For the mind to be joyful (6) corresponds to the constituent of "joy." The previous constituent of joy (within the first dhyāna stage) had the flavor of being hidden and impure. Here joy does not have the flavor of being hidden or impure. Since this is joy in the Dharma it is not a mere experience of joy, (7) the mind experiencing bliss is also like this; it is not merely the enjoyment of bliss. To know that the pleasures of the three types of experience (of pain, pleasure, and neither pain nor pleasure) are all (painful and) without (true) pleasure, is called the constituent of bliss [here in the context of the sixteen superior meditations]. (8) (The superior meditation of) "experiencing 327

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all mental activities" corresponds to the constituent of "singlemindedness." To know all mental activities as "singlemindedness" is not the same as (the singlemindedness of) the (first stage of) basic (dhyāna meditations), which is a calculated form of true singlemindedness. (9-10) For the mind to produce joy and inclusiveness is as follows. The previous "joy" (of the first dhyāna stage) arises through the thirty-six items (of the physical body); this (joy of the superior meditations) comes directly from the mind to produce joy. Therefore, you should know that it corresponds to the second (stage of) dhyāna meditation. The Great Collection of Sutras clarifies that the second (stage of) dhyāna meditation has only three constituents but not inner purity. Now (regarding the superior meditations) the meaning of the mind producing joy is similar to this. (The mind) "producing inclusiveness" is as follows: when you are moved by joy there is (the danger of) scattered distraction, but if (the mind is inclusively) collected you can realize singlemindedness. The basic (dhyāna meditations) merely involve an experience of joy through inner purity; the superior meditations involve contemplative wisdom and so there is a constant inclusion of joy. (11) (The superior meditation of) the mind producing liberation corresponds to the third (stage of) dhyāna meditation. The bliss of the basic (dhyāna meditations) involves joy permeating the body; an ordinary person will find it difficult to abandon this (bliss). The superior meditations involve contemplative wisdom and there is no flavor of the passions, therefore there is liberation. From [(9) the superior meditation of] the mind producing joy to (11) the mind producing liberation, these all correspond to the mindfulness of thoughts (as impermanent). From (12) (the superior meditation of) contemplating transiency, these correspond to the fourth (stage of) dhyāna meditations. Other places also (teach) contemplating transiency, but they are not yet distinctly regulated. When you attain the unmovable concentration, this has (the danger of) the flavor of permanence. Now (with the superior meditations) there is contemplative wisdom, and you know freedom from suffering and pleasure and have put an end to the phenomena of visible form and realize transiency, so there should be no defilement. Therefore, this is called (producing an awareness of) transiency. (13) To contemplate escape from scattered (thoughts) corresponds to the place of (the concentration of) emptiness. This is the 328

extinction of the three types of visible form, like a bird escaping from a cage, and therefore it is called an "escape." (14) (Contemplating freedom from desires:) because there is a connection with emptiness this is called "scattered." Although there is a connection to emptiness, since there is contemplative wisdom this contemplation to be free from desires corresponds to the place (of the concentration) of consciousness. When there is an abundance of connection to emptiness, this can lead to scattered distraction, which becomes a "desire." The superior meditations involve contemplative wisdom and so you become free from these scattered thoughts. Therefore, it is called "freedom from desires." (15) The contemplation of extinction corresponds to the place of (the concentration of) nonexistence. The superior meditations involve contemplative wisdom, so whether there is much or little consciousness, (one realizes that) it is all nothing. Therefore, this is called "the contemplation of extinction." (16) The contemplation of liberation corresponds to the place of (the concentration that is) neither conceptual nor nonconceptual. Abandoning the place of (the concentration of) consciousness and the place of (the concentration of) nonexistence and reaching a sublime concentration is called (the concentration that is) "neither conceptual nor nonconceptual." Ordinary (ignorant) people erroneously call this "nirvana." The Buddha's disciples know that although crude passionate afflictions are gone, there still are fine passionate afflictions. But since there is no flavor of passions, this is called a dhyāna concentration of purity. From (12) the contemplation of transiency to (16) the contemplation of liberation, these correspond to the mindfulness of phenomena (as without substance).

These sixteen (superior meditations) can be (interpreted) horizontally (in succession) regarding dharmas [of the four mindfulnesses], or vertically regarding dharmas [of the four stages of dhyāna meditation], with each aspect being different. The (four) basic (dhyāna meditations) are a "dark awakening," and their merits are light, like eating a meal without salt. The merits of the superior meditations are heavy, like eating a meal with salt. For a complete discussion of the features of the arising (of these superior meditations), the details are in (the text on) "cultivating awakening" (in the Gradual Methods for Practicing Meditation).

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3. The Dhyāna Meditations of the Six Penetrating Supranormal Powers and the Three Illuminating Insights

Next is the arising of the features of the dhyāna meditations of the (six) supranormal powers [such as the ability to appear anywhere one wishes, the ability to see your own and others' future lives, the ability to hear sounds that others cannot hear, the ability to read or know other peoples' minds, the ability to perceive your own and others' past lives, and the ability to remove your passionate afflictions] and the (three illuminating) insights [the ability to see the conditions and events of the past and thus know the faults of oneself and others, the ability to see the results that are to come in the future and thus be able to sever mistaken views, and the ability to know and thus exhaust all the passionate afflictions of the present]. When you cultivate the above (sixteen) superior meditations, the contemplative wisdom gained thereby is still general, and the awakening gained from perceiving the thirty-six items (of the physical body) is also still general. When you cultivate the (six) supranormal powers and (three illuminating) insights, (the contemplative wisdom) is fine and subtle, and the awakening is distinct and clear. These terms are also found in the Flower Garland Sutra. The Great Collection of Sutras differentiates concerning the treasure torch dhāraṇī spells, which is (a type of) dhyāna meditation. The Sutra on Petitioning Avalokiteśvara also contains this meaning. When you cultivate (these meditations), they are cultivated thoroughly in all three matters (of body, breath, and mind), so you are able to arouse the three illuminating insights and the six supranormal powers. Again, when you cultivate the treasure torch (dhāraṇī spells) and up to entering the concentration of extinguishing sensations and conceptions, you should know that this gate involves the eight liberations, the three illuminating insights, and the six supranormal powers. Therefore, it is called (the dhyāna meditations of) penetrating powers and insights. The Great Collection of Sutras distinguishes these into five constituents or items. (1) Contemplating the nature of the mind by examining the mind as it is, as a great examination [or awakening], and considering things as a great consideration; this is the constituent of "examination." (2) Contemplating mindful practice, great practice, and pervasive practice is the constituent of "reflection." (3) For the mind to know things as they truly are and to have 330

great knowledge, and thus the being moved by joy, is the constituent of "joy." (4) For the body to be calm and the mind to be calm and thus to experience the sensation of bliss is the constituent of "calm quietude." (5) For the mind to dwell in a great dwelling without being disturbed by conditions is called the constituent of "(singleminded) concentration."

[(1) The constituent of examination (or awareness).] If from the beginning you contemplate the three matters (of body, breath, and mind), they are all integrated; when you are enlightened, all three matters (of body, breath, and mind) are one. Therefore, this is called "examining the mind as it is." If you examine (and are awakened) concerning the real truth, then you will see that the physical (body of visible form), the breath, and the mind are submerged into one and are not different.

Again, if you know (or are aware of) the mundane truth that the skin, flesh, bones, and so forth all have ninety-nine layers, and examine (and become aware of) the five organs giving rise to five qi energies, and again perceive through verbal descriptions that within the body worms come and go, then there is no detail that you cannot comprehend. Examine (and become aware of) the first aggregate (of life) taking residence in the womb, that the karmic influence of past ignorance is like wax, that the semen of the father and the blood of the mother in the present is like mud. If the karmic influences of the past do not abide [and life does not come forth], this is like the breaking of a seal; if in the present a consciousness is implanted [and a life begins] with the completion of name and form, this is like the completion of a (written) character. (This fetal life) dwells and grows beneath the stomach and above the intestines inside the womb, with a very delicate and fine form. It has only a deluded conception of a single thought and the form and body are mutually dependent; somewhat existing and somewhat nonexisting, like a dream. Through the power of karmic influences, spontaneously it is able to arouse a single thought of a conceptual mind, feeling the call of the mother. The mother further conceptualizes (matters such as) the color blue-green, the sound of calling, the qi atmosphere of oil or the taste of vinegar, and due to the power of her thoughts gives rise to qi energy (the size of) a single hair. The qi energy changes to water, the water changes into blood, and the blood changes into flesh. The mother's qi energy (breath) goes out and in, mutually supporting and moistening each other, so that we 331

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have the development of the liver. Facing upward there is the development of the eyes; facing downward there is the development of the thumbs on the hands and (the large toes of) the feet. When there is the thought of the color white, the sound of weeping, the qi atmosphere of stinky fish, and the taste of pungency, then there is the further development of the lungs. Facing upward there is (the development of) the nose and facing downward there are the second fingers and toes of the hands and feet. When there is the thought of the color red, the sound of words, the qi atmosphere of burning, and the flavor of bitterness, there is the development of the heart. Facing upward there is (the development of) the mouth; facing downward there are the third fingers and toes of the hands and feet. When there is the thought of the color yellow, the sound of songs, the qi atmosphere of incense, and the flavor of sweetness, then there is the further development of the spleen. Facing upward there is the tongue; facing downward there are the fourth fingers and toes of the hands and feet. When there is the thought of the color black, the sound of chanting, a stinky qi atmosphere, and the flavor of salt, then there is the further development of the kidneys. Facing upward there are the ears; facing downward there are the five fingers and toes of the hands and feet. These are all examples from examining the distinct fine details of the body. "Considering things as a great consideration" means to consider the real and mundane (truths) and to contemplate the nature of the mind as empty. Whether (considering) the real (truth) or the mundane (truth), it is the same in realizing the nature of the mind. The Sutra on Petitioning Avalokiteśvara says, "Each and every one (practice) involves realizing the limit of reality." This meaning of the constituent of examination [or awareness] here is quite different from that (explained) above.

[(2) The constituent of reflection (or contemplation).] Mindful practice and great practice previously referred to the understanding gained from the constituent of examination, but here refer to leaving behind the (previous) practice of mindfulness and practicing contemplation. The mind "practices" (being mindful of) the worldly truth, and therefore this is called "practice"; practicing the real truth is called "great practice." These are practiced together in all three matters (of body, breath, and mind); therefore it is called "pervasive practice."

[(3) Joy and (4) bliss are not explained.…]

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[(5) The constituent of concentration.] "For the mind to dwell" refers to attaining singlemindedness regarding the mundane truth; "great dwelling" refers to attaining singlemindedness regarding the real truth. "Without being disturbed by conditions" refers to perceiving the immeasurable objects of the real and the mundane in the mind without error.

A detailed clarification of these various aspects is contained in the section on "contemplating penetrating powers and illuminated insights" (in the Gradual Methods for Practicing Meditation).

When you arouse these concentrations, you perceive that the body, breath, and mind are all the same in that, like a banana tree, there is no firm (substantial) reality; this is the feature of the stage of incomplete attainment. To perceive these three matters (of body, breath, and mind) as the same in being (empty) like water bubbles or foam is (the feature of the stage of) the first dhyāna meditations. To perceive these three matters as the same in being like floating clouds is the second dhyāna meditations. To perceive these three matters as the same in being like a shadow is the third dhyāna meditations. To perceive these three matters as the same in being like a reflection in a mirror is the fourth dhyāna meditations The extinction of these three matters is (the concentration of) emptiness. The extinction of emptiness brings you into contact with (the concentration of) consciousness. The extinction of (the concentration of) consciousness brings you into contact with (the concentration of) nonexistence. The extinction of (the concentration of) nonexistence brings you into contact with (the concentration of) neither conception nor nonconception. The extinction of (the concentration of) neither conception nor nonconception and the sensations and conceptions of the three matters (of body, breath, and mind), and becoming enlightened concerning the extinction of the sensations of the body, means the perfection of liberation. If this is a contemplation of the mundane (truth), it is called "defiled," but if it is a contemplation of the real (truth), it is called "undefiled." These (interpretations of) dhyāna meditations are concerned with both (actual) phenomenal (practice) and (abstract) principle, and so they involve stages (of development). Those of the Treatise on the Real utilize this [explanation of the dhyāna meditations of penetrating powers and illuminating insights] to clarify the path and (the practice of) concentrations, and thus realize the eight liberations. This interpretation is convenient, but I 333

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deliberately do not use it here. The Abhidharma teaches the attainment of both the (actual) phenomenal (practices) and (abstract) principle regarding the eight renunciations. In this sense these are different from the heterodox non-Buddhist (teachings) and are called "those who attain liberation." The Treatise on the Real itself is concerned with the (abstract) principle (of reality) and not (actual) phenomenal (practices), so (technically it may be said that) it is not included in (teachings for) "those who obtain liberation." [But both of these traditions teach only dhyāna meditations that are the same as non-Buddhist traditions.] If the practical aspects of dhyāna meditations are given (only) in terms of heterodox non-Buddhist dhyāna meditations, then (it could be said that the practical aspects of) the precepts are limited to the ten good deeds and wisdom is limited to worldly wisdom. (However,) the (Buddhist) precepts and wisdom are different from those of the heterodox non-Buddhist, so how can it be said that (the practice of) concentration is the same (as that of the heterodox non-Buddhist)? [As the Great Nirvana Sutra says,] "Each physician does not have each (and every) concentration, so they do not accomplish the eight techniques (of the eight liberations or renunciations)." A more detailed discussion on these aspects are found in the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation). 4. Dhyāna Meditations on Impurity

Next is clarifying the arousing of dhyāna meditations on impurity. First, the nine considerations (of decaying corpses) are of two types: (1) by those who (believe in the) destruction of phenomena, and (2) by those who do not (believe in the) destruction of phenomena.

(1) As for the cultivation of the nine considerations (of a corpse) by those who (believe in the) destruction of dharmas, (the nine stages are): 1. Consideration of bloating.

2. Consideration of decay.

3. Consideration of blood smears.

4. Consideration of rotting pus.

5. Consideration of turning blue.

6. Consideration of chewing (by birds and beasts).

7. Consideration of scattering (of body parts).

8. Consideration of (white) bones.

9. Consideration of cremation.

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These people merely seek severance from suffering (and escape from samsara) by cremating the bones of people, hasten to grasp on to (the level of) one who has no more to learn, and find no joy in contemplating (phenomenal mundane) matters. As mere people of bones, they have nothing to contemplate, and they also do not attain dhyāna concentrations, penetrating supranormal powers, transformations, vows, wisdom, or "peak meditations." Although it is said that they have considered extinction through cremation, truly they still have a body. This is just like (the fact that) you still have a physical body even after realizing the extinction of sensations and conceptions.

Such people tend to retrogress. The Abhidharma contains (explanations of) the aspect of retrogressing, that the fourth fruit (of the arhat) is like sand at the bottom of a well. The Āgamas say that those who have attained the third fruit (of the nonreturner) who rejects the precepts, returns to his (worldly) home, and abandons the moral discipline [and ceremonial observances of the monk's life], still does not lose (the moral actions that) accompany the path. A worldly person may slander him and say that he no longer keeps the noble Dharma, but the Buddha says that (this person will) tire of desires and grow weary, and before too long will again return to seek (the status of) a home-departed one. Other monks may not forgive this person but the Buddha will forgive him, and he will become an arhat. Ānanda asked (the Buddha), "O you of great virtue, do people with more to learn retrogress, or do people with nothing more to learn retrogress?" (The Buddha) answered, "Those with more to learn (may) retrogress." If this is the case, this refers to the people who attain liberation through wisdom by severing delusions through worldly wisdom, and that is why they retrogress. It is not the case that you will retrogress if through undefiled wisdom you sever a category of delusions and advance to a category of understanding. If you arouse these nine considerations (of decaying corpses) without having the virtuous qualities of the various dhyāna meditations, then this is (what is meant by) "a person who (believes in the) destruction of phenomena." (2) As for the nine considerations for those who do not (believe in the) destruction of phenomena, (they advance) from the first consideration of bloating to dwelling in the consideration of (white) bones, but do not advance to the consideration of cremation. Instead they seek to attain (the 335

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concentrations of) "flowing light"; the renunciations (of liberation) and (the levels of) domination, and (the four aspects of) contemplation, training, discipline, and cultivation; and penetrating supranormal powers and transformations, to be completely endowed with all virtuous qualities and become a person endowed with liberation.

As for cultivating (these virtuous qualities), when you have many sensual passions you should contemplate external objects, when you have many mistaken views you should contemplate the body, and when passions and mistaken views are equal, contemplate both the internal and external. When arousing these dhyāna meditations, you should know to follow these (instructions). Suppose you are sitting in meditation and suddenly see a corpse lying on the ground. Until a few moments before you were speaking [with this person], but now suddenly he is gone, his qi breath extinguished and his body cold, his spirit departed and his color changed. (The law of) transiency occurs and there is no difference between the powerful and the humble, rich and poor, old and young, beautiful and ugly; there is no place to hide (from this fate). Even a compassionate parent or filial child cannot take another person's place (in this matter). The corpse lies stinking on the ground; the wind blows, it is exposed in the sun, and its original form is changed forever. This is a contemplation of great impurity, whether you see one corpse or many corpses, whether they litter a whole village or an entire country, whether one corpse changes color or many corpses change color. Though the (fresh) corpse is not part of the nine considerations (of decaying corpses), it is the basis for the (nine) considerations so it is mentioned first. These corpses have faces that are pitch black; the bodies lie stretched out straight, the hands and feet open like a flower, bloated and broken like a leather bag filled with air, and extremely defiled and evil (odor and liquid) pour forth from the nine orifices [of the mouth, two eyes, two ears, two nostrils, the anus, and the urethra]. The practitioner thinks to himself, "My body is also like this; I am not yet free nor have I escaped it. In contemplating those that I love, (I see that) the same is true for them." When these aspects (of meditation) appear, you have attained a part of a concentrated mind, which is somewhat peaceful and pleasing. In the twinkling of an eye you see this corpse (1) "bloat," blown by the wind and scorched by the sun, the skin and flesh destroyed, the body split open, the form and color changing beyond comprehension; this is called the mark of (2) "decay." 336

Again, seeing where it has split open, blood spurting forth, scattering and smearing, making a motley mess here and there, pouring out into the ground, causing a strong stench; this is the mark of (3) "blood smears." Again, rotting pus pours out like sweat, like a candle on fire; this is the mark of (4) "rotting pus." Again, you see the remaining skin and flesh dried by the wind and scorched by the sun, smelling rotten and falling apart, half blue and half bruised, breaking apart into pieces; this is the mark of (5) "turning blue." Again, you see the corpse chewed on and eaten by foxes, wolves, and birds, as they fight over the scattered pieces, tearing and dragging and pulling them around; this is the mark of (6) "chewing." Again, you see that the head and hands are (scattered) in different places, and the five organs divided up so that they are unrecognizable; this is the mark of (7) "scattering." Again, you see two types of bones, one still with clinging remnants of blood and fat, and others pure white. Or you see a complete skeleton, or one scattered around in piles. [This is the mark (8) of "considering bones."] In this way the various features (of corpses) turn and change with time, and the concentrating mind should follow these changes, grow deeper in quiescence, and discover a quiet subtlety and a peaceful joy that cannot be explained. This is the extent of what is contemplated by those who do not (believe in the) destruction of phenomena.

Those who have not yet seen these features (of a decaying corpse) still have strong attachments to passions. But if they see these things, their thoughts of desires will come to an end and they will no longer endure being attached to them. It is like when you can eat food as long as you do not perceive dung [that is associated with the food], but as soon as you smell the stink (of the dung), you feel like vomiting. Again, it is like a brahman who is attached to the rules of purity but (inadvertently) eats cake smeared with tumorous marrow; he will pound his head and reproach himself, saying, "this is the end of me!" Once you are enlightened concerning these features (of a decaying corpse), even though again [you are faced with the supposed beauty of women with] high eyebrows, emerald eyes, white teeth, and cinnabar lips, they will seem to you as if covered by a mass of urine and feces. Again, imagine a festering corpse temporarily wearing a silk fabric; you would not look at it with your eyes, let alone approach the body. If it is going to lead to your hiring Mṛgala to (help you) commit suicide [out of disgust for your body], why would you cry for their embrace and seek erotic pleasure? 337

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In this way these features (of decaying corpses) are like (the remedy of) the great yellow (dragon) potion for (controlling) the disease of erotic desires. This is like people who desire food; they know that the hogs were once filled with urine, yet they still have a strong desire to eat (pork); if they see a pig with worms and stench, they would not be able to eat (pork). The power of the previous superior meditations are weak and so you cannot decisively remove (these desires), but the power of this contemplation (of the impurity of a decaying corpse) is strong and can extinguish the fire that is the disease of erotic passions. Therefore, it is said [in the Great Treatise] that when the contemplation of the nine considerations (of a corpse) is accomplished, the six bandits (of the six desires) are already removed, you become aware that "passions are a bitter fraud," and you know the vacuousness of temporary conventional reality. In this way you become weary (of fleshly desires) and can not only remove desires but also are able to arouse (the state of) being undefiled (by the outflows of passions), and you also accomplish the Mahayana.

The Great Treatise, after explaining the (nine) considerations of the changes (in a corpse) after death, proceeds to expound on the six perfections and the four mindfulnesses; many teachers say that this is a mistake in translation [but this is not the case]. Here it clarifies that a bodhisattva who cultivates the first consideration (of a corpse) is endowed with the Mahayana and is able to broadly expound the Dharma teachings. Later, when it says that "(cultivating the other considerations) up to (the ninth) consideration of cremation," this is also the same (in being endowed with the Mahayana). How can it be said that this is a failure (in translation)? 5. The Eight Renunciations

Next is to clarify the eight renunciations [or liberations]: [1. Removing desires by concentrating on and internalizing an external object. 2. Cultivating total concentration by focusing the mind internally. 3. Attaining a state of mental and physical purity.

4. Maintaining calm while freeing the mind from external objects. 5. Focusing on unlimited space and dissolving the distinctions of the external world.

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6. Attaining both physically and mentally a realm without limits where there are no existents.

7. Attaining the foundation that transcends space and the mental realm, which is neither conceptual nor nonconceptual.

8. Attaining a state in which this foundation is constantly manifested, with a complete extinction of sensations and conceptualizations.] The first three items (of the four basic dhyāna meditations, the sixteen superior meditations, and the six supranormal powers and three illuminating insights) correspond to the basic flavor and purity (of contemplation). The nine considerations (of a decaying corpse) to the (ten) spheres of the totality of objects are called "contemplations." The nine gradual and successive concentrations are called "training." The "lion of resolute speed (samādhi)" is called "discipline." "Transcending" (your former state) is called "cultivation." These four types (of contemplation, training, discipline, and cultivation) are actual concentrations (on phenomena). Now I will first clarify "renunciations." These renunciations also have "general" and "specific" meanings. The "general" is for those of the two vehicles, and the "specific" is for bodhisattvas. Again, the (eight) renunciations are not determined (in order). At times the results are explained in terms of the causes, and renunciation becomes liberation. Or the causes are explained in terms of the results, and liberation becomes renunciation. If we were to settle on a definition, it is "the ultimate severance of delusions," which includes both the actual (practical matters) and the (abstract) principle (of reality); therefore it is called "liberation." If delusions are not yet severed, your concentration is not yet complete; this is called "renunciation." [There are two parts to the term for "renunciation" (Ch. bei-she, Skt. vi-mokṣa)]: "to be contrary" [bei/vi, lit., "turn your back"] means to be weary of the lower stages (of attainment) and your own level and (seek to) purify (oneself of) the five (sensual) desires; "to abandon" [she/mokṣa] means to forsake the mind of attachment. Therefore, it is called "renunciation." If you are to destroy the abundance of passions, you should arouse the external features (of attainment), as explained previously in the section on the nine considerations of a decaying corpse). If you are to destroy the abundance of mistaken views, you should arouse the internal features (of attainment). The "internal marks" are precisely the eight renunciations, that 339

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is, from the first (renunciation) of internalizing a visible form by contemplating an external visible form, to the eighth renunciation that is a complete extinction of sensations and conceptualizations.

[(1) The first renunciation of] internally contemplating an external object involves neither destroying nor breaking any internal (formation of an object with) visible form, but is the internal contemplation of white bones and features; see the details in the Gradual Methods for Practicing Meditation. Now I will briefly summarize the arousing of these features. A practitioner may suddenly perceive that the wrinkled skin on the toes of his own feet are like blisters, then gradually (contemplate) up to the shins and then to the hips and throughout the body until reaching the top (of the head), so that in a moment the entire body is deluged with sudden swelling, the five fingers open like flowers, both legs are like pillars, the hips and lower belly like a jar, the head like a bowl, and the swelling in various places is like the wind filling a leather bag. When these features are aroused, then advance from the legs to the head, or from the head to the legs, so that the entire coarse cot (on which the meditator sits) is covered; the skin becomes tight and the flesh torn so that it is about to split, it bursts and pus flows out, soaking and staining (the cot) with its dampness. Or from the head to the feet the skin and flesh start to peel off, so that only white bones remain. The joints sustain each other but cannot move; the skin and flesh fall off and pile up in one place, like a gathering of inchworms, defiling and ugly. If these features arise, be deeply anxious about your body and consider it disgusting, like dung. How can you spare regard for wife and child or material wealth? The Sattva [Śākyamuni in a previous life] gave up his body [to save a starving tiger] and Mṛgala (is asked to help) harm (oneself by suicide); these are all examples (of the results of) this contemplation. Internally there is no self to consider; externally there is nothing to passionately love. You should lower your head and be ashamed, and continuously have a mind that is weary (with the things of the world). The Great Nirvana Sutra says, "Removing the skin and flesh, you truly contemplate the white bones." Fix your thoughts on each of the joints (between the bones), and contemplate them carefully forward and backward to purify the bones. This is called internalizing a visible form by contemplating an external visible form: externally you perceive corpses that are bloated and overflowing with pus, filling a village or the whole countryside; such is the previous nine considerations as the contemplation 340

of impurity. Therefore, it is called "the external contemplation of a visible form." As for the level (of meditative stages), this corresponds to concentrations in the realm of desires. As this method progresses, you perceive the bones giving off four colors: blue, yellow, white, and red, bright and lucent, at times shining or not shining, a blue light from a blue color, and so forth to a red light from a red color. In form like flowing water, the light encompasses the skeleton (like a cage), like a mirror (obscured) by dust or the sun covered over by mist. If your thoughts are connected to the feet, the light tends to face downward; if your thoughts are connected to the head, the light tends to face upward. The power of the blue light is such that it shines throughout the ten directions so that everything looks blue, as when looking in the direction of Mount Sumeru it has one color. (The other colors, such as yellow and white) up to red, are also the same; these colors give forth light rays, at times shining or not shining, The stage of this (phenomenon) is that of the concentration of incomplete attainment.

If this continues for a long time in this way, the light will arise spontaneously. If it does not arise, collect your thoughts and contemplate precisely, emitting (light) from between the eyebrows, and thus arouse (rays of light). In form this is like smoke wafting from holes in bamboo; at first there is only a little but soon it is spread widely. The four colors revolve as they are emitted from between the eyebrows, and shine out everywhere in the ten directions, lucid and bright.

One color contains the features of the ten virtuous qualities, the eight tactile sensations, the five constituents (of meditation), good and evil [or correct and deviant], and so forth. When the colors first arise, this is (the first constituent of) "examination." When they are distinguished into eight colors (of earth, water, fire, wind, blue, yellow, white, and red), this is the constituent of "reflection." In the past, although you knew that there were bones within your flesh, you did not know that within the bones there were eight colors. To perceive something that you did not yet know, and thereby celebrate and rejoice and yet be dismayed and shame (at your past ignorance), is called the constituent of "joy." When this color arises, there is an experience of pleasure and the basis of the mind is tranquil and pleased; this is called the constituent of "bliss." [As for the fifth constituent of singleminded concentration,] a 341

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concentrated mind is profoundly peaceful, dwells calmly without moving, and is dark and profound. [It contains virtues such as] emptiness, illumination, wisdom, concentration, faith, respect, and conscientious shame, is without the arousing of slander, is free from hindrances, and is in accordance with (the Dharma). [As for the eight tactile sensations,] if there is cold or heat and so forth, they are gathered together without mistaken confusion; therefore, this is called a "forest" (of virtues).

However, although within (these colors) there are the features of (sensations such as) restlessness and itchiness, (virtues such as realizing) emptiness and illumination and the five constituents and the eye of the mind is open and clear, the methods are deep and the bliss is profound—this is not the same as the basic (dhyāna meditations) and is also different from the supreme meditations, the supernatural powers, and illuminating insights. In those (meditations) you are still wrapped in skin and flesh and the tactile sensations do not peacefully penetrate. Now (with these eight renunciations) you can feel to the bone, and the Dharma method is profoundly sublime. If we discuss evil or deviant features regarding the eight colors, such as being able to see the color blue but not very clearly and instead as motley and unseemly, this is an evil or deviant feature. It is the same for the other seven colors. A dark awakening (such as that of the Hinayana) does not include contemplative wisdom; it is like the night that allows for (the activity of) many bandits. These dhyāna meditations (of the eight renunciations) include (the wisdom of) contemplation; just as there is little deception in the daylight and, if there is, it is easy to remove. A Tripiṭaka (master) says: The eight colors are the phenomena of the realm of visible form, people with bones in the realm of desires come in contact with these sensations, and this leads to the arising of various virtuous qualities. However, this explanation relies on the basic dhyāna meditations that still involve defiled passions. The Mahayana seeks to clarify the dharmas of the precepts, concentration, and wisdom without being able to exhaust them all. Why is this so? Even if life decays and the precepts disappear, the "spontaneous" [or "actionless" precepts] are not extinguished. As for concentration, although you can subdue the delusions, this (state of) severance does not last forever; it is like having worms in your body that remain in 342

your internal organs and harm your life; that is, even if you have not yet died, your activity will not last long. The path of wisdom, however, is not lost; the attainment of the first fruit (of entering the stream) continues through seven deaths (and rebirths), remaining undefiled. You should know that the precepts and concentrations are undefiled. If so, the light of the eight colors are also phenomenal dharmas of the transworldly realm. If these features are aroused, this means that you have attained the first renunciation, and the level of the first dhyāna meditation.

The Treatise on the Real says that (the first) two renunciations are contained in the realm of desires; (the third) renunciation involving purity is contained in the realm of visible form; the fourth renunciation is contained in the realm of formlessness; the renunciations of extinction transcend the triple realm (of desires, form, and formlessness). The Abhidharma says that the first two renunciations penetrate the realm of desires and the second dhyāna meditation; the renunciation involving purity corresponds to the fourth dhyāna meditation; the third dhyāna meditation involves an abundance of bliss and so does not correspond to any of the renunciations. Someone has said, "The third dhyāna meditation does not include the superior meditations, and the fourth dhyāna meditation does not include the renunciations." These three traditions all differ (in their interpretations of the eight renunciations). Here I rely on the Great Treatise: the first renunciation and the (first) two supreme meditations are contained in the first dhyāna meditations. The presence of the five constituents confirms that this is the first dhyāna meditation. 2. (The second renunciation of) contemplating external visible objects without internal visible forms and with an impure mind is as follows: human bones are made from semen and blood [or, "the essence of blood"] and you should critique and extinguish (attachment to the physical body) by analyzing the four subtle (colors) of the bones. Through the Mahayana method of realizing the essence of phenomena (as empty), you should know that bones arise through the mind, that the mind is like an illusion, that human bones are empty and (only) conventionally existent, and that human bones perish naturally on their own. This is like a tame horse following the will of its master, and like good coworkers who come and go without getting in each others' way. If after (the internal image of) the human bones has left and a new object (of purity, the third renunciation,) has not yet arisen, there 343

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is a danger of retrogressing through an abundance of joy; therefore, just contemplate an external visible form with thoughts of impurity. "External visible form" refers to corpses; or "external" refers to the eight colors emitted by human bones. The reason that you contemplate external visible form is that you are close to leaving the realm of desires and should therefore contemplate external impurities. If you are to cultivate (contemplation of) the destruction of human bones, there is a separate contemplative method (for this), but now I will only discuss the method for arousing it. Immediately you can perceive human bones as they naturally wear down, leaving only the eight colors and the external, impure objects. When the human bones are extinguished, the level is that of an intermediate (stage). Again, when you perceive the eight colors, the internal pure phenomena arise simultaneously, and the blue, yellow, and so forth rays of light further increase in brightness. The four constituent virtuous qualities of internal purity, joy, bliss, and singlemindedness turn to be superior to the previous (contemplations). This is the second renunciation; the level corresponds to the second dhyāna meditations.

3. The third renunciation of attaining awakening through purity in body (and mind) is as follows: the first and second dhyāna meditations do not involve bliss that permeates the body, and the fourth dhyāna meditations involve no bliss, so what does awakening consist of (at this stage)? The scholars of the Treatise on the Real say that the fourth dhyāna meditations correspond to the (third) renunciation, which is purity. Here (I propose that) both (the third and fourth) dhyāna meditations correspond to the (third) renunciation that is purity. Since it has already been said that the third dhyāna meditations involve the permeation of the body with bliss, you should be enlightened about it first (with the third dhyāna meditations) and it will be accomplished at the fourth dhyāna meditations and include the superior meditations. Therefore, know that the renunciation that is purity corresponds to the third dhyāna meditations.

"(The third renunciation as) purity," according to the Great Treatise, "is (renunciation as) purity because purity is its object." The eight colors are already pure phenomena (with the third dhyāna meditations), but they have not yet been polished to a luster; the purity of colors is ultimately realized with the fourth dhyāna meditations. When these colors arise, the luster of 344

the eight colors further turns clear and pure; therefore it is said "it is purity because purity is its object."

"The sensations (of bliss) permeating the body" means that since ultimate bliss is available with the third dhyāna meditations, in general it exists for these two, [that is, the third and fourth] dhyāna meditations, and so this is called "renunciation as purity."

"Purity" has four meanings. (1) "The impurity of impurity" means that the physical body in the realm of desires is already impure, and now (as a corpse) it is bloated, therefore it is said to be an impurity of impurities. (2) "Impurity that is pure" means that when the skin and flesh are removed and you precisely contemplate the (remaining) white bones, there are no longer any guts or sinew or blood; these are like a conch shell or (other white) shell, and therefore it is called "impurity that is pure." (3) "Impure purity" refers to the rays of light in eight colors that emerge from between the eyebrows. The rays of light are pure, but have not yet been "polished," and therefore are called "impure purity." (4) "Pure purity" refers to the third renunciation, where the objects are pure and polished; therefore it is called "pure purity." 4. The fourth renunciation through emptiness: going beyond all visible forms, the existent objects of visible form are extinguished (by realizing their emptiness) and you are not mindful of various visible forms. "All visible forms" are the internal or external visible forms of the realm of desires; "existent objects" are the objects of the five senses. These two types of visible form have already been extinguished in the first three renunciations, but there are still the eight colors that turn and change in accordance with the mind; therefore, these are called "various visible forms." Rejecting the visible forms and embracing emptiness, you do not use any other method except entering the concentration of emptiness. [As the Great Treatise points out,] ordinary ignorant people have much defilement and become attached to this concentration of emptiness; noble ones have a profound mind of wisdom that is sharp, and so straightaway depart from and do not return to [attachments to anything]; therefore, this is called a "renunciation." If there is an abundance of contact with emptiness and (your thoughts become) scattered, this is a deceptive void and not real, so you should abandon (focusing only on) emptiness and take consciousness as your object; this is [(5) the fifth] "renunciation through the abode of consciousness." 345

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Again, consciousness arises and perishes, is transient and a deceptive void, so (the objects of consciousness) should not be (grasped) as an object but only as a point of contact; therefore this is [(6) the sixth renunciation] through (the concentration on) no existents.

Again, the abode of consciousness is like a carbuncle and the sphere of no existents is like a tumor; to abandon consciousness and no consciousness is [(7) the seventh renunciation] through (the concentration that is) neither conceptions nor no conceptions.

(The state of) no conceptions also involves minute passionate afflictions, so now at this [eighth] stage you abandon it by taking as the object "sensation and conceptions as no conceptions." Again, (because they are empty) there are no conceptions to be extinguished. The practice of concentration in the physical body is already "no conceptions" just as it is; just like fish under ice or worms in hibernation [that is, they are there whether you are aware of them or not]. If we speak of it in terms of "what is extinguished," this involves climbing (stages) upward and being weary of what is below. What is different here? Here you extinguish your own stage as well as extinguishing other stages; therefore this is called [(8) the eighth renunciation that is] the extinction of sensations and conceptions. These are all explained in detail in the text on "cultivating awakening" (in the Gradual Methods for Practicing Meditation).

The Abhidharma clarifies that attaining the concentration of extinction is "liberation including both (wisdom and concentration)," and not attaining this concentration is called only "wisdom liberation." The Treatise on the Real says that attaining (the samādhi of) flashes of lightning is called "wisdom liberation," and to attain this together with the worldly dhyāna meditations is called "both (wisdom and concentration) liberation." The Treatise on the Real also says that the later four (renunciations) are not distinct methods but should all be cultivated with an undefiled mind. This is fine, but what about the meaning of not having a distinct method for the first three (of the renunciations), which means they are interpreted only in terms of heterodox non-Buddhist dhyāna meditations? If in the past you have already attained the eight concentrations (of renunciations), you have therefore aroused conditions from previous lives. However, the concentration of extinction is one type that will not be accomplished even if cultivated, 346

unless you have attained (the state of) nondefilement (beyond passions); therefore, we do not discuss "conditions from previous lives" (in this context). The nine gradual and progressive concentrations, (the samādhi of) transcendence, and so forth (are concentrations explained) in terms of the Tripiṭaka Teachings. There are no ordinary, ignorant people who cultivate these concentrations, so we do not discuss the arising of conditions from previous lives. If explained in terms of the Mahayana, this meaning should be included, but I will not discuss it here.

6. The Contemplation of Great Impurities

Next is to clarify arousing the contemplation of great impurities, also called "great renunciation." In the previous contemplations and arisings, there was the removal of skin and flesh and the precise contemplation of the human bones of a corpse and its impurity, whether one corpse or two (or multiple) corpses, in a city or village, spewing forth their impurity. Since this was done in terms of your own or another's (physical body that is the result of) karmic recompense, this was called a "minor" impurity. We discussed weariness (for things of the world) and abandonment in terms of this (minor impurity), so it was called renunciation [lit., "rejecting and abandoning"] with general and specific aspects.

This contemplation of great impurities, however, is not just about the outflows of impurity from (the physical body that is) your karmic recompense, but also involves the circumstantial recompense (of the world we live in), such as houses, monetary wealth, grain and rice, clothing, food and drink, mountains, streams, parks, forests, great rivers, lakes, and swamps. All things connected to visible phenomena are without exception impure. Worms and pus flow out, smelling stinky and rancid. Houses are like a mound of graves, money is like a dead snake [or "a snake of death"], a meal of soup is like gruel made of dung, rice is like white worms, clothes are like smelly hides, mountains are like a cluster of flesh, lakes are like rivers of pus, forested parks are like withered bones, the rivers and sea are like expansive pools of defilement. The Great Nirvana Sutra says that "delicious soup produces the conception of defiled juice"; this is what you should contemplate. While sitting in meditation, immediately perceive things as explained above. Perceive this great earth as not having any attractive or good features; the world we live in is not something we should covetously desire. This is called arousing 347

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(the contemplation of) great impurity. This is like when you first go to light a fire, preparations are made but there is only a little smoke and flames, yet when the fire gains strength it will burn anything, even drying up the waters of a great river. When you first contemplate impurity, (the idea is to) stop (and focus on) one corpse or one country, destroying each lustful thought as it arises, but now (at this level) the power of concentration is such that weariness toward evil is abundant and (you realize that) both your body and environment are in no case without impurity; thus desirous thoughts will cease forever.

Again, what set of features is possessed by all things? [There are none that are universal.] People feel and perceive things differently, according to their karmic influences. People with good karma experience pure visible forms, and people with evil karma experience impure visible forms. This is like the jeweled lands and palaces of the gods when compared to the riches of human beings; or like taking tiles and stones and turning them into silver and gold. When the power of good (karma) is induced, both the body and environment are pure. The (conditions of) hells explained in the Sutra on Protecting the Sangha shows that the features of the hells are not all the same. Or you perceive that the flesh of the body becomes earth and is tilled by someone else. Or you perceive that the physical body is like trees in the forest that are eventually broken down and rot. Or the body is like a mountain, a hut, or clothing, all of which are subject to a hundred and twenty types (of exposure and suffering), all of which are experienced through evil karma and invite the visible forms of impurity. If you grasp the pure and pleasant visible forms and maintain a hard and firm passionate attachment to them, you should destroy these thoughts of great attachment with the great power of contemplation. Overturn the great perversions and accomplish the contemplation of great impurity.

Why is this so? Magical techniques of illusion are mostly matters of fraudulent deception, but through the penetrating supranormal powers you attain (realization of) the principle (of reality) and are able to transform all things. For example, wax, gold, and steel are transformed into liquid when exposed to fire, and water when exposed to cold becomes (ice that is hard like) earth. When you attain understanding through contemplation, you are in agreement with the path of transformations, because the power of 348

concentration is like this. The (four) basic dhyāna meditations only remove the attachments of the lower stages and are not able to remove the attachments of your own (present) stage. As the renunciations of great and small (impurity) are not yet undefiled (by passions), it is only a matter of removing the attachments of the lower stages and your own stage, but if you penetrate to where the objects (of contemplation) are undefiled, then you can remove all the attachments of the lower stages, your own stage, and the upper stages. If people arouse (the contemplation of) great impurity and realize the renunciations, this is a great (renunciation), and is contained in the first dhyāna meditations. If you perceive that there are no bones internally and contemplate the eight colors and your body and environment, this is a great condition; this is called the second great renunciation and includes the second dhyāna meditations, If through (contemplation of) great impurity you realize the (third) renunciation through purity, this also is "great." And so forth through the (eighth) renunciation that is extinction, these are also likewise. If we discuss this in terms of the great superior meditations, this is a further maturation of the renunciations and leads to a condition where there is mastery of transformations. The Great Treatise clarifies that when dull people finish cultivating the eight renunciations, then they cultivate the superior meditations and (the ten concentrations of) the spheres of totality. Those of middling faculties cultivate the third renunciation, and then within the fourth dhyāna meditations cultivate the superior meditations and so forth. Those of superior faculties fully cultivate the first renunciation, and thus cultivate all methods.

Now I will explain this passage. "Whether numerous or few" refers to (contemplation) in terms of the environment. One corpse is "few"; two corpses (or more) is "many." The rest should also be understood in this way: one robe, one meal, one mountain and river, are "few." Immeasurable robes, meals, mountains, and rivers are "many." When you first cultivate practice, you start with the few and advance to the many. Now the arousing (of various contemplations) is also like this. "Whether beautiful or ugly" means that when good karma is the starting point, this is beautiful, and when evil karma is the superficial base, this is ugly. As for these two matters, what is good to me is "beautiful"; what is evil to me is "ugly." What comes from 349

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wisdom is beautiful; what comes from ignorance is ugly. What comes from wealth is beautiful; what comes from poverty is ugly. In this way, the beautiful and the ugly are both impure. The mountains, rivers, lands, clothing, food, houses, and so forth: their beauty and ugliness are both impure. Again, the body and environment are both ugly. The eight colors that are emitted from human bones are beautiful, but the eight colors can also be ugly; they must be polished to be beautiful. The beautiful and the ugly are both impure. These two superior meditations are included in the first dhyāna meditations. If the internal (bones) do not show the features of color, contemplate the external visible forms, whether few or many, and whether beautiful or ugly. One with superior knowledge and superior insight will internally extinguish the human bones and externally perceive the eight colors. Again, the matters of person and environment, few or many, and beautiful or ugly are as explained previously.

End of Fascicle 9, part 1.

"Superior knowledge and insight" refers to (realizing that) the mental is superior to the (physical) visible forms, and is not fettered by visible forms. Instead, the mind in turn converts (and thus knows) the visible forms; therefore this is called "superior knowledge." "Superior insight" refers to (realizing that) the pure and impure are all mastered within the mind, so that contemplative understanding is fulfilled; therefore it is called "superior insight." These two are included in the second dhyāna meditations. When this superior level is accomplished, there is no more concern for (your own) body, not to mention material wealth or other bodies. Wise ones in the ancient past declined official rank and yielded state (positions), they "returned the bulls and washed their ears [to avoid hearing anything inappropriate]." All of them in a past life had cultivated this contemplation, so they naturally had this disposition and were not defiled by passionate attachments. If this meaning is not realized you will become covetous unto death—how would you be able to abandon glory and reject social rank? The final four of the superior meditations are realized in the fourth dhyāna (stage of meditations). (The idea that) the third dhyāna meditations still include much bliss so you are not able to attain transformation (at this stage) is part of the teachings for the śrāvakas, but the teachings for the bodhisattvas is that there are transformations in each of the dhyāna (stages of meditations), so why should it be said that there is no attainment (at the third 350

dhyāna)? The Great Treatise says, "Whether blue, yellow, red, or white," these are based on real phenomena. The Sutra of the Bodhisattva's Necklace speaks of "earth, water, fire, and wind" as being based on conventional names and being mutually interdependent. These (last) four superior meditations extinguish the internal and external visible forms, leaving only the eight colors; there are only (differences of) few or many transformations, but not any transformations in the sense of beautiful or ugly. The ten spheres of totality are included in the fourth dhyāna meditations. The first dhyāna meditations involve much examination and reflection, the second dhyāna meditations involve much restless joy, the third dhyāna meditations involve much restless bliss, and so the spheres of totality are not attained broadly and universally [in these first three stages of dhyāna meditations]. Only with the unmoving mindfulness of wisdom (of the fourth dhyāna meditations) is there a broad and universal (attainment of these spheres). When blue pervades the ten directions, everything in the ten directions is blue, and so forth for the other colors. Therefore, this is called the "spheres of totality." "Entering the totality" means that when blue pervades everything, yellow will be absorbed by blue and also pervade all places. Blue and yellow do not lose their basic features but mutually integrate (with each other) without being confused with each other. The mutual integration of the other colors is also the same. This is called "entering the totality." This involves your internal mind emitting color to pervade all places, not taking external (objects such as) trees and leaves as your objects to pervade all places. The internal mind, without dharmic objects, is able to transform the external (objects such as) trees and leaves; first the mind is transformed and then the leaves are transformed. The Great Treatise refers to the "blue lotus flower": since there is a concern that people will not understand, an external object is used as an analogy for an internal matter, but you should not become attached to the analogy and take that as the correct meaning. If you contemplate with penetrating understanding, (you will realize that) it is not that you rely on the internal human bones or that these emit the eight colors, but when you cultivate these superior levels you may use an external condition, or you may not. Those who "do not (believe in the) destruction of phenomena" (for their contemplation) naturally emit (the colors) internally, without relying on external objects.

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Next, when the bodhisattva cultivates these superior levels, it includes all practices. If you do not have penetrating understanding of both your own person and the environment, then you may arouse greed and stinginess. If you contemplate these things clearly, you will wish to abandon even your own body. How can you cling dearly to your material possessions or covet the wealth of others? This is called (the perfection of) "giving." By attaining this contemplation you are not tempted by wealth or (the attraction of) visible forms, or to break the precepts. Even if (there is the opportunity to) harm or kill a rich person and take his wealth as your own, or through a multifaceted fraud gain all riches, you would never (abandon) your principles [and do such a thing]. This is (the perfection of keeping) the precepts. When you attain this contemplation, even if you are disturbed and vexed by others or are attacked, in the end you will not arouse anger, which would be like quarreling over defiled dung. This is called (the perfection of) patience. When your contemplation is perfected, you do not retrogress from a concentrated mind because of the impurity of a corpse or the impurity of the environment. This is called (the perfection of) diligence. When this contemplation includes all (the aspects of) contemplation, training, discipline, and cultivation, supranormal powers, transformations, vows, knowledge, and the summit (of concentration)—this is called (the perfection of) dhyāna meditation. When you attain this contemplation, you realize that all subjective and objective phenomena are unobtainable, neither arise nor perish, and are ultimately pure. This is called (the perfection of) wisdom. All the teachings of paths (of wisdom and) concentrations are transformed and accomplished in these superior levels. The mind is concentrated and you have mastery over its turning and going and dwelling. You produce all Dharma teachings and the mind follows them perfectly, like a nimble horse that breaks through the (enemy's) battle formation yet controls itself and stays steady. At this time the mind is clear and pure, with no demonic influences. The mind controls the demonic (influences) and the demons are not able to destroy the mind. If those who practice the four samādhis arouse these dharmas, many will turn and enter the five preliminary grades of the disciple. Why is this so? The power of the auxiliary practices of the path is great and you are able to quickly approach the pure and cool pond (of awakening). Equally you attain contemplative dhyāna meditation. Again, you arouse the features of Mahayana dhyāna meditation. As for the dhyāna 352

meditations (of the other three aspects) of training, discipline, and cultivation, ordinary ignorant people are not able to learn them, so I will not discuss their arising. If a separate (discussion is needed), it can be found in the sutras and treatises, so I will not discuss it here.

7. The Arising of Compassion

Seventh is to clarify the arising of compassion. A compassionate mind is at the beginning and end of the basic dhyāna meditations. (Compassion means that when you) immediately come in contact with all sentient beings and perceive their features of bliss, you do not get bitter or troubled but have joyful thoughts in accordance with their intent; or, perceiving that they have attained bliss in the human realm or that they have attained the bliss of the divine realm, through good cultivation you attain understanding and a lucid and concentrated mind, so that (you wish that) there is not even one sentient being who does not attain bliss. At the beginning you take small steps to attain a fine quietude, and later turn to a deep concentration. However, there are three types of coming in contact with objects (for a compassionate mind). If you come in contact with (1) persons with whom you are intimate and (help them) obtain bliss, this is "vast"; (2) if (in contact) with a middling (likable) person, this is called "great"; (3) if (you come in contact) with a person you dislike, this (compassion) is "immeasurable." Again, coming in contact with sentient beings from one direction and obtaining bliss is called vast; (coming in contact) with those of the four intermediate directions (of southeast, southwest, northeast, and northwest) is called "great"; (coming in contact) with those of the ten directions is called "immeasurable." This concentration (of compassion) is sometimes hidden and sometimes not hidden. If the mind comes in contact with sentient beings, it should be determined to produce thoughts of compassion; the mind should be exceedingly lucid. But if you do not perceive the obtaining of bliss by the sentient beings who are the objects (of your compassion), this means that internally it is not hidden, even though externally it is hidden. Again, if internally the mind is clear and pure, and externally perceives the obtaining of bliss [by sentient beings through your compassion], then both internally and externally it is not hidden.

Suppose you first attain this concentration (of compassion), and then arouse the good qualities of the five (preliminary) constituents (of meditation, 353

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that is, examination, reflection, joy, bliss, and singleminded concentration). (1) This means that at first you examine (and become aware of) all sentient beings, that all will attain bliss, that their thoughts and concentrations are merged, and that your own mind is blissful, so that there is good cultivation (of the path) and attainment of understanding. This is called "the constituent of examination." (2) You discriminate (through reflection) on the attainment of bliss, whether among humans or the gods above, so that the immeasurable discrepancy (in the amount of bliss) according to levels is clearly and fully known. This is called "the constituent of reflection." (3) The hated and intimate (should be treated) equally (with compassion); you should not fear what is hated or be sorrowful over the suffering of your intimates. This is called "the constituent of joy." (4) When the restlessness of the constituent of joy ceases and the spirit of the mind rejoices, and the objects (of your compassion, that is, other sentient beings) attain the features of bliss, this is called "the constituent of bliss." (5) When your practice of concentration turns deep and profound, and you maintain a (concentrated) mind without moving, this is "the constituent of singlemindedness." These terms are the same as (those used in the context of) the basic (dhyāna meditations), but they are different in the duration of (maintaining) the flavor of the Dharma, as when honey is added to water, the temperature (of the water) is the same but the flavor is different. If you arouse only the first basic (dhyāna meditations), you are limited to the rewards of Brahmā's assembly or his ministers, but if you attain the concentration of compassion your reward is (like that of) King Brahmā; as the results are superior, the causes are also great. If you first attain the basic (dhyāna meditations) and then later add the concentration of compassion, the benefits of the basic (dhyāna meditations) become even more profound.

Again, if the concentration of compassion is aroused within the second dhyāna meditations, the four constituents of inner purity (along with joy, bliss, and singlemindedness) are accomplished. Again, if this is aroused within the third dhyāna meditations, bliss accompanied by the five constituents is accomplished. Again, if aroused within the fourth dhyāna meditations, each one (of the good qualities) correspond with all the dhyāna meditations, including the (ten) constituent (virtuous qualities), so that the flavor of the Dharma doubles, as illustrated previously. However, a compassionate mind 354

basically seeks the conditions for others to attain bliss, so internally you experience blissful concentration and externally you perceive the bliss of others. These features belong to the third dhyāna meditations. At the fourth dhyāna meditations you only perceive the attainment of bliss by others and there is no internal experience of bliss (by oneself), because you have (dispassionately) abandoned both pain and pleasure [or "suffering and bliss"]. However, these sorts of distinctions are made for the sake of those of the Hinayana. At one time, the Buddha, in order to destroy attachments and in response to conditions, said [according to the Abhidharmavibhāṣā-śāstra]: The merits of the mind of kindness lead to universal purity. The merits of the mind of compassion lead to the place of emptiness. The merits of the mind of joy lead to the place of consciousness. The merits of the mind of abandonment lead to the place of no functioning.

However, bodhisattvas are constantly accompanied by kindness and compassion; at what stage are they without kindness and compassion? Kindness and compassion permeate all good things; how could it be limited only to the (first) three dhyāna meditations? [To say that bliss or compassion is missing in the fourth dhyāna meditations] is only one way of speaking. If first you arouse the (four) basic (dhyāna meditations) and then later the concentration of compassion, it is also the same. However, for those with a dark awakening, this remains hidden (both internally and externally); or, even if the internal is hidden, the external is hidden, and so forth. If you depend on the concentration of kindness through the superior meditations or the (six) supranormal powers and (ten) insights, the concentration on which you rely is, on its own, one extreme, and the kindness that relies on (the concentration) arises without overflowing. This concentration (of kindness) already includes the contemplation of compassion and the concentration of kindness is not hidden, and the flavor of the Dharma of the five constituents are doubly superior to that of the basic (dhyāna meditations). Or, if the cause of the concentration of kindness is aroused by the superior meditations and the powers and insights, this concentration of kindness is also not hidden, and the flavor of dhyāna meditation is also profound. Or, the concentration of compassion is the cause for arousing (contemplation of) minor and great impurity, 355

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[Question: The contemplation of] impurity involves destructive features for sentient beings, so sentient beings should not take this as the object (of contemplation). Who would attain bliss (from this contemplation)? [Answer:] Although there is no bliss for sentient beings within the realm of defiled passions, there is bliss in nirvana (as a result of contemplating impurities). This is the arousing of "compassion based on awareness of (the true nature of) phenomena."

Question: Kind compassion has as its object the features of purity of sentient beings, and without anger or affliction focuses on their likable features; the contemplation of impurity (of a corpse) focuses on the (physical) destruction of sentient beings and their bad features. How can these arise together? Answer: There is no hindrance here. Suppose you perceive impurity [such as an undisciplined and debauched person]; this does not hinder you from also perceiving a pure person with proper posture and attire. Again, even if you give rise to the concentration of kindness, this does not hinder (you from seeing) impurity. The concentration of kindness is a grand adornment for the (eight) renunciations and so forth, and leads to a doubling of the depth of good qualities, so it is superior to just arousing (the contemplation of) impurity. Or, they can arise one after the other, and so forth. The other three boundless demeanors also arise mutually, and should be known in accordance with (the explanation of) the concentration of kind compassion. If the four boundless demeanors arise along with the basic dhyāna meditations, this gives rise to defilement (from passions). If they arise along with the superior meditations, the (six supranormal) powers, and the (three) insights, this gives rise to both defilement and nondefilement. If they arise along with (the contemplation of) impurity, this gives rise to nondefilement (from passions). The causes and conditions are not the same, so the concentrations of kindness and so forth can be deep or shallow. There can be hundreds or thousands or millions of different types, such that they cannot all be explained. For example, it is like the visible forms of the four elements in the realm of desires produce various landscapes that are not the same (in their combination of) blue, yellow, red, and white, high or low, and so forth, producing various kinds of trees, grasses, and fruits that are sweet, bitter, spicy, or sour, medicinal or poisonous, fragrant or stinky; producing various people who are upright or mean, intelligent or dull, poor or rich, good or 356

bad; producing various types of beasts with hair or horns, which fly or run. In this way there is no limit to variety and differences, and yet there is no confusion. Each follows after their own nature in accordance with their own powers and abilities. It is like people with meager fortune subside only on tares and millet, and cannot believe that there are such things as sugarcane and fruit such as peaches and grapes. The pure phenomena of the realm of visible form are also like this. The transformations of the (ten) constituent (virtuous qualities) all have various flavors of kind compassion, and though they mix with each other they are not convoluted.

In this way the four boundless demeanors [or "immeasurable states of mind"] are also vast and great. Why is this so? Sentient beings are immeasurable, and therefore conceiving their attainment of bliss is also immeasurable. Phenomena are immeasurable, so the phenomena that are involved in the arising of the constituents (of virtuous qualities) are also immeasurable and cannot be calculated. Sentient beings with meager merit cannot believe in [the beneficial results of] dhyāna meditation. They may believe in one Dharma teaching but cannot believe in the immeasurable virtuous qualities [that result from such practice]. It is like the (rustic) people to the east of Mount Taihua who are not conscious of various delicacies, or the frog in the well that cannot comprehend (the vastness of) the ocean, and thus are greatly to be pitied. People who can believe know that the noble realm (of awakening) is difficult to comprehend, but you should never slander it. 8. The Arising of Causes and Conditions

Eighth is clarifying the arising of causes and conditions. When a practitioner has great meritorious deeds, the buddhas bestow the samādhi of dhyanic concentration, and due to conditions from past lives the concentrations of causes and conditions arise from beginning to end. While you are sitting (in meditation) you should directly ponder the objects (of conditions) that appear in the mind. Some objects or conditions will be good thoughts; some objects or conditions will be bad thoughts. Both the subject and object of conditions are part of the constituent of existence [as in the twelvefold chain of dependent coarising]. "Existence" involves results, and this "existence" is due to grasping. Because the mind grasps (dualistic concepts such as) "good" and "evil," there is "existence." If you do not grasp (these dualistic concepts), there is no "existence." Therefore, you should know that 357

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"existence" comes from the arising of grasping. Also, you should know that grasping arises from passionate attachments, and that there is grasping because of passionate attachments, like one who is passionately attached to visible forms and grasps after them until death. If there are no passionate attachments, there is no grasping. The arising of sensations cause passionate attachments, and the acceptance of the sensations of good and evil lead to the arising of passionate attachments. If there is no acceptance (or experience) of these sensations, then there is no arising of passionate attachments. Again, if you contemplate sensations as arising from contact, (you will see that) because of the contact of the six sense objects with the six sense organs, there is the sensation of "existence." If there is no "contact," there is no sensation. A sutra says, "The causes and conditions of the six types of contact (of the six senses) give rise to the sensations"; thus sensations are due to contact. Again, you should know that (sensual) contact is due to the various (six) sense entrances. If there were no six sense consciousnesses to control the six sense organs, you would not be able to traverse and enter the (sense) objects and give rise to contact. Thus, contact is due to (sense) entrances, and sense entrances rely on name and form. If there was only (external) visible form [and no sense organs or consciousness to experience it], then there could be no contact with visible form, like the case of a dead person. If there were only name and form, there could be no contact with such "names," like the case of a blind and deaf person. It is through the merging of (external) visible form and (internal) mind that there is (sensual) contact. "Visible form" is the (first) aggregate of "visible form," and the "mind" refers to the other four aggregates (of consciousness, sensations, conceptions, and volitions). It is the "aggregate of consciousness" that makes distinctions concerning these visible forms, and that which receives them is called the "aggregate of sensations." Volitional activity arouses greed and anger, which belong to the two aggregates of conceptions and volition. It is because of the coming together of the five aggregates that there is the experience of (sensory) contact. Therefore, you should know that (sensory) contact is (ultimately) due to [the conventional existence of things with] name and form. The name and form (of a human being) is due to the beginning of a consciousness entrusted to the womb. When first entrusted to the womb, this is called kalala. At this time it is endowed with three things: (1) life, (2) 358

warmth, and (3) consciousness. Within these are the winds of (individual) karmic recompense and the winds of reliance [on the environment]; this is called "life." The semen and blood neither smell nor fester; this is called "warmth." Within is mental activity; this is called "consciousness." Due to a consciousness entrusted to the womb, there is a congealing of curds and thin cream, then an expansion of six blisters (or swellings), and the name and form [mind and body] merge. It should be known that the name and form [mind and body] are not due to consciousness. Consciousness is due to karmic activity. If, in the past, one has kept the five precepts (of a basic moral life) and performed good deeds, karma will lead you to receive the name and form of a human being; if, in the past, you abandoned keeping the five precepts and performed evil deeds, karma will lead you to receive (rebirth in) the three evil destinies. Therefore, you should know that consciousness is due to karma, and karma is (due to) volitional activity. Volitional activity is due to ignorance, delusion, and passionate attachments, which produce various volitional actions and lead the consciousness to transmigrate. From the past to the present, the current passions and attachments are the conditions for existence; existence contains the results that invite (the cycle of) birth and death in the future. The causes and conditions of the three times (of past, present, and future) are empty and without a substantial subject (or "self"). When you ponder in this way and arouse contemplative wisdom, you will destroy the mistaken imputation of a human self, your mind of concentration will quietly advance from crude to subtle, and the incomplete (concentrations) of the realm of desires (and so forth), up to the basic (four) dhyāna meditations and five constituents of virtuous qualities, will gradually arise. To examine and be aware of the emptiness of causes and conditions— that there is no subject (or "self")—is the constituent of examination. (To reflect that all things) transmigrate through the past, present, and future while mutually relying on each other, and to know this clearly without differentiation, is the constituent of examination. Attaining the wisdom of causes and conditions and profoundly knowing the past, present, and future—how can you not rejoice? This is the constituent of joy. To maintain the mind on the practice of concentration so that your joy is beautiful and subtle, this is called the constituent of bliss. For the concentrated mind to naturally be without objects (or conditions) and without thoughts, this is called the constituent 359

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of singlemindedness. This is the samādhi of (realizing the truth concerning) causes and conditions, which is the nature of wisdom. Because of this clarity of wisdom, you arouse the basic (dhyāna meditations). Or the basic (dhyāna meditations) and (the realization of) causes and conditions mutually merge, and the flavor of the Dharma is pure and rich, not the same as when you arouse only the five constituents (of virtuous qualities). This samādhi of (realizing the truth concerning) causes and conditions is sometimes hidden and sometimes not hidden. If in your inner mind you understand only the Dharma of causes and conditions and do not arouse the perversion of (grasping on to) a substantial self, this corresponds to only (realizing) the basic dhyāna meditations. This understanding is "dark," so it is called "hidden." If, when this samādhi arises, your mind is clear and pure, you can perceive the kalala [fetus in the first week], the expansion of the five swellings (into human form), the place where it will be born and dwell, and also perceive good and evil karmic activity and likable and ugly actions. Again, you can perceive the future (cycles of) birth and death, clearly distinguishing matters of the past, present, and future; these are aspects that are not hidden. However, these two matters (of hidden and not hidden) all have the ten virtuous qualities of emptiness, clarity, and so forth; therefore, it is said that the basic dhyāna meditations arise due to (realizing) causes and conditions. The arising of the superior meditations, the (six) powers and the (three illuminating) insights, the renunciations, and so forth, are also likewise (both) hidden and not hidden and arise due to (realizing) causes and conditions. The basic dhyāna meditations can be the cause of the arising (of the contemplation and realization) of causes and conditions. Immediately within the concentrations, you ponder that the concentrations of the basic dhyāna meditations all arise through causes and conditions, that things that arise through causes and conditions, and that which brought about the causes and conditions makes up what is "existent." This (existence) includes both crude and fine abodes, including the existence of Yama [the king of demons] and the Tuṣita Heavens.

If there is birth, there will certainly be death. The concentrations of the realm of desires also exist through causes and conditions; this existence contains the fruits that should lead to being transformed and reborn in a blissful heaven, but even if you are born (in the heavens) there will (eventually) be 360

death. The incompletely attained concentrations also exist through causes and conditions, and this existence contains the fruits that should lead to demonic or heavenly existence. Again, corresponding with the first dhyāna meditations contains (the fruits of) this existence, and so forth, up to and including the (concentrations of) "neither conception nor nonconception." In this way "existence" is all due to "grasping." "Grasping" (and becoming attached) to the features of the first dhyāna meditations was explained previously along with the twenty-five preparatory means. You have various hopes, and so grasp on to their various marks and features; therefore you should know that existence is due to grasping. Grasping, in turn, is due to passionate attachments; through hearing people speak of the virtuous qualities of the first dhyāna meditations you give birth to the flavor of passionate attachments. Again, know that these passionate attachments are due to (the experience of) sensations; by hearing of their virtuous qualities you come under the control of these sensations and arouse passionate attachments. Again, you should know that these sensations are due to the sense entrances, and these sense entrances are the (six sense) organs. Without the sense organs, no sensations will enter. Sensations are also due to contact; because there is contact with the dustlike objects (of the senses), there is "entry" (of the sensations). Contact is due to name and form [mind and body]; the five (physical and mental) aggregates merge, and therefore there is contact. Name and form [mind and body] are due to the three matters (of life, warmth, and consciousness) at the beginning of consciousness; these three matters are due to (the volitional activity of) karma, which in the future receives a body. Karma is due to ignorance, which leads to existence, giving rise to (the rest of the twelvefold chain), from consciousness to old age and death. Thus, from the top (concentration of) neither conception (nor nonconception), to the bottom crude stages (of concentrations), all involve knowing about the twelvefold (chain of) causes and conditions, comprehending each and every one clearly. This includes the superior meditations, the (six) powers and (three) insights, and so forth, which can be the cause for arousing the (four) basic (dhyāna meditations). Each should be known (as explained above).

This contemplation (of causes and conditions) already destroys the perversion of (assuming) a substantial self, just as the skillful teachings regarding 361

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the (eighteen sense) realms (of the six sense objects, six sense organs, and six sense consciousnesses) destroy the idea of the "self" in the same way. We rely only on a dhyāna sutra for the term "the samādhi of causes and conditions." Although investigating (the causes and conditions) of the past, present, and future is the nature of wisdom, this is also called "putting the mind at rest." Attaining a restful dwelling of the mind is like being in a closed room with no wind, where you can produce the (four) contemplations of mindfulness (of the body, sensations, mind, and dharmas). The perfection of the contemplations of mindfulness is called "wisdom through hearing" (the Dharma). "Wisdom through hearing" is the principle of contemplation. It is like [in the Great Nirvana Sutra,] when Punya apprehended (the Dharma) and said, "I finally understand and finally know." (The Buddha said,) "What is it that you know?" (Punya answered,) "If you know (the truth about) ignorance, then grasping for existence does not arise." This is the meaning of "the wisdom of hearing (the Dharma)." This contemplation of causes and conditions comes before the mindfulnesses and does not have their power, therefore it corresponds to "practical contemplation" [in contrast to realizing the principle of contemplation].

This gate (or teaching) of causes and conditions is not the same regarding the capacities (of the listener or practitioner). The Sutra of the Bodhisattva's Necklace clarifies ten types, and the Great Collection of Sutras clarifies (the idea of) results and retributions in a single thought.

There are various masters who have transmitted (their teachings) throughout the three times (of the past, present, and future). Nāgārjuna produced the Middle Treatise, and the first chapter clarified "causes and conditions." A master of this treatise says that this (teaching of causes and conditions) does not exhaustively include the (Buddha) Dharma, that (the idea of) causes and conditions is not the gist (of the Buddha's teachings), and that this is only the worldly truth, while exhaustively destroying (the idea of substantiality behind) causes and conditions is the real truth. Therefore, the two truths are the gist (of the Buddha's teachings). But I now say, which topic is not deconstructed exhaustively by the worldly truth? This is a general interpretation and not the specific intent [of the Middle Treatise]. The Treatise first gives a general (analysis of) the contemplation of causes and conditions, and in the (sixth) chapter on defilements specifically deconstructs the constituents of 362

passionate attachments and grasping. The (third) chapter on the six senses specifically deconstructs the constituent of suffering. And so forth, such as the two last chapters that specifically discuss the contemplation of causes and conditions by the śrāvakas. Thus, there are general and specific meanings, but all concern the contemplation of causes and conditions. How can it be said that (the teaching of) "causes and conditions" is not the gist (of the Buddha's teaching)? A master from the north takes the meaning of salvation in the final chapters, with six causes and four conditions, to be the gist (of the teachings), but this concerns only causes and conditions as arising and perishing, [which is the perspective of the Tripiṭaka Teachings]. The meaning of the last two chapters is not the true gist of this Treatise. After the Buddha left this world, the faculties of his followers turned dull; they grasped and became attached to a fixed interpretation of (the teaching of) causes and conditions, and did not understand the Buddha's intent. Therefore, this (Middle) Treatise was composed to clarify the teaching of contemplating the twelvefold (chain of) causes and conditions.

1. The Ten Modes of Contemplation in Terms of Causes and Conditions Now I have already explained the teachings of arousing (the contemplation of) causes and conditions, and so I will now explain in terms of clarifying cessation-and-contemplation, with the usual ten meanings (of the ten modes of contemplation).

1. Objects as conceivable and inconceivable. (Contemplating) objects as "conceivable" is as follows: Ignorance from the past in the mind produces "black" karma, [evil deeds,] so that you cannot do good actions, and you are consigned to the three (evil) destinies. If you produce "white" karma [good deeds] or nonpropelling karma [neither negative nor positive deeds], you will be consigned to the three good destinies. If you convert ignorance into a clear insight into the arising and perishing (of causes and conditions), this is called "the contemplation of inferior wisdom" attained with the awakening of the śrāvakas. If you convert defiled (passionate) actions into transworldly auxiliary practices of the path, there are seven types of learners whose residual karma is not yet exhausted but who are yet able to be born in a good destiny. If those with no more to learn still have a passionate attachment to undefiled karmic deeds and attachment for the real truth, and still are imbued with fundamental ignorance, they can be born in the "land where skillful means 363

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remain" and experience that name and form [body and mind], give rise to passionate attachments and hatred, and arouse a grasping for existence [or, "grasping and existence"]. This is the realm of the śrāvakas. If you turn ignorance into a clear insight regarding the nonarising and nonperishing (of causes and conditions), this is middling wisdom attained through the awakening of a pratyekabuddha. The Sutra on Petitioning Avalokiteśvara says, "Contemplating twelvefold causes and conditions as (empty) like a dream, an illusion, or a banana tree, you realize the path of the pratyekabuddha." This is the meaning here. You convert defiled (passionate) actions to undefiled (practices) with the auxiliary steps on the path, and the exhaustion and nonexhaustion of the bonds of karma are the same as above. This is the realm of the pratyekabuddha.

If you convert ignorance into prajñā-wisdom and convert activity that is not good into the other five perfections, but have not yet aroused the true (realization of emptiness), you will be endowed with (the understanding of) twelvefold causes and conditions within this world, which is the realm of (the Tripiṭaka bodhisattvas of) the six perfections.

If you convert ignorance into the wisdom of emptiness and convert your actions to the six perfections, but have not yet exhausted and severed the delusions up to the sixth or seventh (bodhisattva) bhūmi stage, you are the same as in the previous (stages). But one who exhaustively severs (the delusions) is born here (in the realm of the bodhisattva), with somewhat superior merits and wisdom. This is called "the contemplation of middling wisdom" attained through awakening (of bodhisattvas) of the Shared Teachings. If you convert ignorance to clear insight (into causes and conditions) gradually, converting your actions through a graded and specific practice, you have not yet exhaustively severed (the delusions of) the ten stages of "faith" and "abodes," but exhaustively sever them at the ten stages of "practice" and "(merit) transference," which are all the same as the previous (stages). This is called "the contemplation of superior wisdom," and therefore you attain the awakening of (the bodhisattva of) the Distinct Teachings. Objects as inconceivable. (As for the contemplation of objects as inconceivable,) if you convert ignorance into the clear insight of the Buddha's wisdom, from the first aspiration (to awakening) you know the twelvefold causes and conditions as the threefold buddha-nature. If you penetratingly 364

contemplate twelvefold causes and conditions as they truly are in reality, this is buddha-nature as the "direct cause" (of buddhahood). Contemplating the twelvefold causes and conditions as wisdom is the buddha-nature as "realizing the completing cause." Contemplating the twelvefold (causes and) conditions in the mind while being endowed with all practices is buddhanature as the "conditional causes" (of buddhahood). If you contemplate (each of the aspects of twelvefold causes and conditions) distinctly or specifically, (the aspects of) ignorance, passion, and grasping correspond to "buddha-nature as realizing the completing cause." (The aspects of) volitional activity and existence correspond to "buddhanature as conditional causes." The seven constituents of consciousness and so forth (that is, name and form, the six senses, contact, sensation, birth, and old age and death) correspond to "buddha-nature as direct cause." Why is this so? The path of suffering is this samsaric cycle of birth and death, but this body (subject to birth and) death is transformed into a Dharma body. Passionate afflictions are "dark" phenomena, but ignorance is transformed into clear insight. Karmic actions are dharmas of bondage, but bonds are transformed into liberation. Thus, the three paths (of suffering, passionate afflictions, and karma) are (transformed into) the three virtuous qualities (of Dharma body, prajñā-wisdom, and liberation). The cause is that (these qualities are already inherent) in your nature, being neither vertical nor horizontal, like (the three parts of the Siddham) letter "i" (∴) This is called the nirvana of three virtuous qualities. The Vimalakīrti Sutra says that all sentient beings are (indivisible from) great nirvana, from the Buddha, and from awakening; this is the meaning here. This is called "the contemplation of the most supreme wisdom" and the attainment of the awakening of the Buddha. If you are at the five preliminary levels but have not yet severed (all delusions), you are the same level as that of the learners; if at the level of the copper cakravartin, long separated from the sea of suffering, you are at the same level as those with no more to learn. But even though you are again physically reborn with the five sense organs (in this samsaric world) in a transformation beyond conceptual understanding, your merits are far different (from those of the two vehicles). The Great Treatise says that those of the two vehicles experience the body of Dharma-nature but their faculties are dark and dull, because they have taken a circuitous way to the buddha 365

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path. Those of the Distinct and Perfect (Teachings) are able to destroy ignorance and directly open the path of suffering to the true dharmas as they truly are and attain true reward; directly within their actions and existence be endowed with all practices; intuitively attain (understanding of) their body and environment without any obstacles; having sharp faculties and profound merits, not the same as those of middling and inferior (faculties). Those at the three levels of erudition and ten noble stages dwell in their karmic reward, having perfectly realized these twelvefold causes and conditions. Those (whose attainment is) equivalent to awakening have only one life remaining within (the realm of) causes and conditions. (Those who attain) the final (sublime awakening of a buddha) have reached the limit and ultimately exhausted the basis of ignorance as well as passionate attachments and grasping; therefore, this is called ultimate prajñā-wisdom. The seven fruits of (the constituents of) consciousness and so forth [that is, name and form, the six senses, contact, sensation, birth, and old age and death] are exhausted; therefore, this is called the ultimate Dharma body. Volitional activity and existence are exhausted; therefore, this is called ultimate liberation. Although it is said to be "exhaustively severed," there is no thing to be severed, so this is an inconceivable severance. Not severing ignorance, passionate attachments, and grasping, you enter perfectly pure nirvana. Not severing the seven constituents (of twelvefold causes and conditions such as) name and form, you enter nirvana of the nature of purity. Not severing (the duality of) good and evil of volitional activity and existence, you enter the nirvana of purity of skillful means. The Vimalakīrti Sutra says that "with the marks of the five heinous offenses you attain liberation; again, there is no bondage and no liberation." From this perspective you could say that the twelvefold causes and conditions are indivisible from all immeasurable, Buddha Dharmas. This is called "the objects (of causes and conditions) as inconceivable."

Next, the correspondence of the twelvefold causes and conditions with the ten suchlikes of the Lotus Sutra is as follows: "Suchlike nature" corresponds to ignorance. The Vimalakīrti Sutra says that if you know the nature of ignorance, you know the nature of awakening. "Suchlike appearance" corresponds to "volitional activity." (Suchlike) essence corresponds to the seven constituents of "consciousness" and so forth. (Suchlike) power corresponds to passionate attachments and grasping. (Suchlike) activity corresponds to 366

the causes of existence. (Suchlike) causes refer to the (habitual) repetitive causes of ignorance, passionate attachments, and grasping. (Suchlike) conditions correspond to volitional activity and existence. (Suchlike) results correspond to the repetitive results where ignorance gives rise to wisdom. (Suchlike) reward corresponds to the five types of nirvana (that arise) from volitional activity and existence. (Suchlike) beginning corresponds to the three paths (of suffering, passionate afflictions, and karma) and the threefold buddha-nature. (Suchlike) end corresponds to the nirvana of the three good qualities (of Dharma body, prajñā-wisdom, and liberation). Next, the correspondence (of the twelvefold causes and conditions) with the ten realms (from hell to buddhahood) is as follows. The ten dharma realms consisting of sense aggregates and sense entrances, and regarding disease, correspond to the seven constituents (of the twelvefold causes and conditions) of consciousness and so forth. (The ten dharma realms consisting of) passionate afflictions, mistaken views, pride, and so forth correspond to (the constituents of) ignorance, passionate attachments, and grasping. (The ten dharma realms consisting of) karma, demonic forces, dhyāna meditation, the two vehicles, and bodhisattvas correspond to the constituents of volitional activity and existence.

Next, if the twelvefold causes and conditions, ten suchlikes, and ten realms are differentiated within the mind, this is (the understanding of) arising and perishing as conceivable. If they are (included) in one thought in the mind, this is (the understanding of) neither arising nor perishing as inconceivable. The Flower Garland Sutra says that the twelvefold causes and conditions exist in one thought in the mind. The Great Collection of Sutras says, "Twelvefold causes and conditions are all included in a single thought of one person." This text here is just a summary (of this meaning). If you say that the ten (dharma) realms, the ten suchlikes, and the twelvefold causes and conditions are all without exception included in a single thought of one person, this should be called the Mahayana, the inconceivable (understanding of) the twelvefold causes and conditions.

Question: The Treatise on Twelve Subjects says, "Conditioned phenomena in reality do not arise. If we were to say that they arise, do they exist in one thought, or do they exist in many thoughts." How can you say that they exist in one thought?

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Answer: The Flower Garland Sutra says, "One is within the immeasurable, and the immeasurable is within one." The Perfection of Wisdom in 25,000 Lines says that all phenomena tend toward ignorance without exception, and so forth to all phenomena tend toward old age and death. Now I say that one mind includes the twelvefold causes and conditions, so what is the problem? Also, what is called "one thought" is not the same as that of worldly people who grasp at and become attached to unities or differences as a set characteristic of a "single thought." [What I mean here by a "single thought"] is neither unity nor difference, but is discussed as "one." It is analogous to when you are sleeping and the mind is covered (with drowsiness): in a single thought you can dream of immeasurable things and worlds. This is as explained in the Lotus Sutra.

2. Arousing compassion. (Second, causes and conditions in terms of) the true and correct arousing of aspiration for awakening (and compassion) are as follows: if you rely on (the perspective of) arising and perishing [that is, causation], no arising nor perishing [that is, emptiness], or conventional names for (understanding) twelvefold causes and conditons and arousing a vow of compassion, this is (still) not the true and correct (arousing of the aspiration for awakening]. Therefore, the Flower Garland Sutra refers to "a demonic (aspect of) aspiration for awakening." This is the meaning here. If (on the other hand) you rely on the inconceivable for (understanding) twelvefold causes and conditions and arousing compassion, you can cover and save all (sentient beings). This is called "true and correct" (arousing of aspiration for awakening).

(Compassion or kindness as) "extracting suffering" is of two types. One is to extract the five types of the causes of suffering—that is, ignorance, passionate attachments, grasping, volitional actions, and existence—in the ten dharma realms (from hell to buddhahood). Second is to extract the seven types of the results of suffering—that is, consciousness, name and form (and so forth)—in the ten dharma realms. It is the same for the "granting of bliss" through (compassion as) pity. That is, (first) contemplate ignorance, passionate attachments, and grasping in the ten dharma realms, and by accomplishing the correct path of compassionate deeds, you convert (the two constituents of) volitional activity and existence and fulfill the various auxiliary practices of the path. This is called "granting the cause of bliss." 368

(Second,) contemplate the (other) seven constituents (of twelvefold causes and conditions, such as) name and form (and so forth), as all having the nature of peaceful bliss; this is great nirvana which cannot be extinguished again. This is called "granting the result or fruit of bliss." You arouse the Four Universal Vows with respect to these four meanings (of two types of extracting suffering, and two types of granting bliss): (1) to save those that are not yet saved, and saving those with the seven constituents (of twelvefold causes and conditions such as consciousness and so forth) in the ten dharma realms from the suffering of this samsaric cycle of birth and death; (2) to understand that which is not yet understood, that is, understand the five constituents of ignorance, passionate attachments, grasping, volitional activity, and existence as the cause of suffering; (3) to lead to peace that which is not yet peaceful, that is, attain peace through the proper and auxiliary practices of the path regarding ignorance, passionate attachments, grasping, volitional activity, and existence in the ten dharma realms; (4) to attain the nirvana that is not yet attained by being led to attain peaceful nirvana regarding the seven constituents such as consciousness and so forth.

3. Skillful means for a peaceful mind. (Third, causes and conditions in terms of) skillful means for a peaceful mind are as follows. Skillfully contemplate the seven constituents (of the twelvefold causes and conditions such as) consciousness and so forth of the ten dharma realms as Dharma-nature (of quiescent emptiness), and that the eight perversions and delusions of ignorance, passionate attachments, and grasping do not arise. This is called the contemplation of putting an end to the various perversions of volitional activity and existence in the ten dharma realms. Therefore, it is (also) called "cessation." 4. Deconstructing dharmas. (Fourth, causes and conditions in terms of) deconstructing dharmas universally are as follows. Horizontal deconstruction of the twelvefold causes and conditions of the ten dharma realms is all in a single thought. A single thought does not arise from itself, nor from another, nor both together, nor without a cause. It should be known that the ten realms are all nonarising. Vertical deconstruction (involves realizing that) volitional activity, existence, mistaken views and conceptions, the minute dustlike delusions, noncognizance, and ignorance of the ten realms do not arise, and so forth up to the forty-two levels (of ignorance), are a nonarising of nonarising. This is called "great nirvana."

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5. Knowing what penetrates and what obstructs. (Fifth is causes and conditions in terms of) knowing well what penetrates and what obstructs (the path). Having penetrating understanding of the truth of causes and conditions is called "penetrating"; arousing the attachments of mistaken views and conceptions is an "obstacle." To sink before the truth is to be "not penetrating"; to understand causes and conditions of actual phenomena is to be "not obstructed." To arouse passionate attachment of phenomena regarding the three paths (of suffering, passionate afflictions, and karma) is an "obstacle"; to understand causes and conditions within the principle (of truth) is "penetrating." If in turn there arises ignorance, passionate attachments, grasping, volitional activity, and existence, this is a loss. If in turn (concerning each of the twelvefold causes and conditions) there is wisdom concerning them all, this is an attainment. Or, you directly discuss as obstacles the four types of (the truths of) suffering and the causes of suffering, such as that of (the Four Noble Truths) as conditioned, or (discuss) the four types of (the truths of) the path and extinction as "penetrating (understanding)." Or, you directly approach the three types of conventionality [as causally arisen, continuous, and relative], and therefore this becomes an "obstacle"; or by deconstructing the three conventionalities as nonarising, this is "penetrating (understanding)." As this is so with the delusions in the Shared Teachings, it is also likewise with the delusions in the Distinct Teachings. Or, directly approaching the four types of mistaken views and giving rise to ten kinds of afflictions is an "obstacle," destroying mistaken views is "penetrating," and so forth. 6. Steps on the path. (Sixth is causes and conditions in terms of) well cultivating the (thirty-seven) steps on the path. If discussed in general [in terms of the four mindfulnesses, the first of the thirty-seven steps], (1 contemplating) the visible phenomena of visible form within the causes and conditions of the ten dharma realms is (mindfulness of) the physical body (as impure); (2 contemplating) all phenomena of sensations is (mindfulness of) sensations (as involving suffering); (3 contemplating) all phenomena of consciousness is (mindfulness of) thoughts (as impermanent); (4 contemplating) all conceptualization and volitional actions is (mindfulness of) phenomena (as without substantial reality). If discussed distinctly, (1) that of "form" from the constituent of "name and form" [that is, the "body" part of 370

"body and mind"], that of five sense entrances from (the constituent of) "the six sense entrances," and that of five (sensual) contacts and five sensations from (the constituent of) "contact," and two types of visible form from the constituents of "birth" and "death"—all are encompassed in the mindfulness of the physical body. (3) The part of consciousness from the constituent of "name and form" [that is, the "mind" part of "body and mind"], the (sixth) sense entrance of "mind" from (the constituent of) "the six sense entrances," and the consciousness parts of the constituents of "birth" and "death"—all are encompassed in the mindfulness of thoughts. (4) Conceptualizations and volitional activity from the constituents of "ignorance," "volition," and "name and form"; contact with phenomena from the constituent of "contact"; conceptualizations and volitional activity from the constituents of "passionate attachments," "grasping," "existence," "and "birth"; and also conceptualizations and volitional activity from the constituent of "death"—all are encompassed in the mindfulness of phenomena. Sometimes it is said that "ignorance" is the "passionate attachments" from the past and passionate attachments defile the five aggregates, but if we are to discuss it for the present, "ignorance" is encompassed in the mindfulness of phenomena, "volitional activity" is (also) encompassed in (the mindfulness of) phenomena, consciousness is encompassed in (the mindfulness of) thoughts, and "name and form" is encompassed in both (the mindfulnesses of) body and mind. The "six sense entrances" coming into contact with the six sense objects is encompassed in (the mindfulness of) minute dustlike phenomena. The (six) sense entrances are encompassed in (the mindfulness of) the body. "Contact" is encompassed in (the mindfulness of) phenomena. "Sensations" are also encompassed in (the mindfulness of) phenomena. Passionate attachments are defiling, and are encompassed in both (the mindfulnesses of) body and thoughts. "Grasping" is encompassed in (the mindfulness of) phenomena. "Existence" is encompassed in (the mindfulness of) phenomena. "Birth" arouses visible forms, and "death" extinguishes visible forms; these are encompassed in (the mindfulness of) phenomena.

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