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phenomena. Why is it that in general some (are included) in the other three mindfulnesses?

Answer: The Great Nirvana Sutra says:

These five aggregates perish, and then (in turn) the five aggregates continuously are born. This is like when pressing a wax seal into mud, the seal is broken but the impression remains.

Therefore, you should know that the phenomena of the cycle of birth and death are not separate from the five aggregates (of body and mind), which supports this teaching [that they are also included in the mindfulnesses of body and thoughts].

If (we contemplate) the visible forms of causes and conditions both generally and specifically, they are all neither impure nor pure, but being able to illuminate both purity and impurity is called "the mindfulness of the body." Contemplating the sensations of causes and conditions both generally and specifically, they are neither suffering nor bliss, but both suffering and bliss are illuminated; this is called "the mindfulness of sensations." Contemplating consciousness and mind of causes and conditions both generally and specifically, they are neither permanent nor transient, but both permanence and transiency are illuminated; this is "the mindfulness of thoughts." Contemplating conceptualizations and volitions both generally and specifically, they are neither selfhood nor non-self, but both selfhood and non-self are illuminated; this is "the mindfulness of phenomena." These four (mindfulnesses) are able to destroy the eight kinds of perversions within the twelvefold chain of causes and conditions. The eight perversions are transformed into four kinds of "decaying" and four kinds of "flourishing," and also neither decaying nor flourishing, in the midst of which you enter nirvana and perceive buddhanature. If you are diligent in contemplating these four (mindfulnesses), this is called the "(four) proper endeavors," and so forth (through the thirty-seven steps on the path) up to the eightfold (noble) path, as explained previously. Contemplating fundamental non(arising) in terms of the four options (of the tetralemma, one realizes that) things do not arise and do not perish, and are ultimately empty. This emptiness includes eighteen types of emptiness, and all eighteen types of emptiness are included in one emptiness. A Vaipulya (sutra) says, "The small emptiness (of Hinayana) and the great emptiness (of 372

Mahayana) all return to one emptiness." The Perfection of Wisdom in 25,000 Lines says, "One solitary emptiness." This is called (1) the "gate to liberation as emptiness." All who realize this emptiness will not grasp after the four features of Dharma-nature [of constancy, bliss, selfhood, and purity], will not receive nor be attached to them, neither think of nor make discriminations about them as being (neither) new nor old, internal nor external, and so forth. If your thoughts are not reliant on these things (and you realize that) there is nothing to be perceived, this is to perceive true buddha-nature. By not dwelling in phenomena, you dwell in great nirvana. This is called (2) the "gate to liberation as formlessness." This great nirvana is neither cultivated nor produced; it does not arise by itself, so it is not caused; it does not arise from some other, so it is not conditioned; it does not arise from both (self and other) nor by their merging; it does not arise without a cause, and therefore it is not separate (from causes and conditions). This lack of cultivation and lack of attainment is called (3) the "gate to liberation as [spontaneous] actionlessness."

7. Auxiliary methods. (Seventh is) controlling and overcoming through auxiliary methods. In the previous (practice of the thirty-seven) steps on the path you directly come in contact with the principle (of reality), and convert (the constituents of) ignorance, passionate attachments, and grasping into enlightened (wisdom). Even though you are endowed with proper wisdom, you are not able to attain realization (of buddhahood). Why is this so? Ignorance, passionate attachments, and grasping are the evil (side of) principle, and are in contrast with the wisdom (side of) principle. Again, (the constituents of) volitional activity and existence involve evil aspects that assist in obstructing the wisdom (side of the) principle (of reality). It is like when there are many bandits and only one person (yourself) [so that one person can be easily overwhelmed]; therefore it is necessary to add the cultivation of the good aspects of volitional activity and existence to assist in opening the gate to nirvana. (1) If you arouse the activity and existence of covetousness, these should be converted into the activity and existence of giving; in other words, the perfection of giving gives rise to good roots. (2) If you arouse the activity and existence of breaking the precepts, these should be converted into the activity and existence of keeping the precepts; (the perfection of) 373

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precepts gives rise to good roots. (3) If you arouse the activity and existence of hatred and anger, these should be converted to the activity and existence of patience; (the perfection of) patience gives rise to good roots. (4) If you arouse the activity and existence of indolence, these should be converted to the activity and existence of diligence; (the perfection of) diligence gives rise to good roots. (5) If you arouse the activity and existence of distraction, these should be converted into the activity and existence of meditative concentration; (the perfection of meditative concentration) gives rise to the (ten dhyanic) constituents of virtuous qualities. (6) If you arouse the activity and existence of foolish delusions, these should be converted to the activity and existence of awakening concerning transience, suffering, and emptiness [this is the perfection of wisdom]. Thus, the actual aspects of wisdom are clearly illuminated and assist in destroying delusions concerning the principle (of reality). If there is even one obstacle, you cannot perceive the principle (of reality); how much more so if there are six! Now if you (focus on) destroying only the strong (obstacles), the weak ones will follow in its wake. If the power of these auxiliary (methods of the) path is strong, you can perfect all virtuous qualities, regulate and control all sense organs, complete the six perfections, and be endowed with the noble demeanor of the Buddha, that is, from the ten powers and (four) fearlessnesses up to the (thirty-two) major and (eighty minor physical) marks, as explained previously. Ponder this yourself and then practice it.

Again, the "noble demeanor of the Buddha" refers to the Buddha sitting on the seat of awakening, turning the wheel of (and preaching) the Dharma, and entering nirvana, all in accordance with the twelvefold (chain of) causes and conditions. The Perfection of Wisdom in 25,000 Lines says, "If you are able to deeply contemplate the twelvefold causes and conditions, you will sit on the seat of awakening." There are four types of the "seat of awakening." (1) If one contemplates the twelvefold causes and conditions as ultimately arising and perishing, this is the (historical) Buddha (physically) sitting on the seat of awakening that is the grass seat under the bodhi tree of the Tripiṭaka Teachings. (2) If one contemplates the twelvefold causes and conditions as ultimately empty, this is the Buddha sitting on the seat of awakening that is the seat of celestial garments under the seven-jeweled tree (in a pure land) of the Shared Teachings. (3) If one contemplates the twelvefold causes and 374

conditions as ultimately conventional names, this is the Buddha (Vairo)cana sitting on the seat of awakening that is a seven-jeweled seat of the Distinct Teachings. (4) If one contemplates the twelvefold causes and conditions as ultimately the Middle, this is the Buddha (Mahā)vairocana sitting on the seat of awakening, a seat that is an empty void. You should thus know that there are great (Mahayana) and small (Hinayana) seats of awakening but they do not go beyond contemplating the twelvefold causes and conditions. Again, the buddhas all turn the wheel of (and preach) the Dharma through this contemplation (of causes and conditions). [In terms of the five periods, first, with the Flower Garland Sutra] if (we speak of) the "eight assemblies in seven places" that is the seat of awakening as quiescent extinction, then the twelvefold causes and conditions as neither arising nor perishing is taught to bodhisattvas of sharp faculties. This is also called (the teaching of) conventional names, and is also called the meaning of the Middle Path. [Second,] if at the Deer Park, then the twelvefold causes and conditions as arising and perishing is taught for the sake of the disciples of dull faculties. [Third,] if the twelvefold scriptures of the (Mahayana) Vaipulya sutras, then the twelvefold causes and conditions is taught as arising and perishing yet identical with emptiness, identical with conventionality, and identical with the Middle. [Fourth,] if the Mahāprajñāpāramitā (Great Perfection of Wisdom sutras), then the twelvefold causes and conditions are taught as identical with emptiness, identical with conventionality, and identical with the Middle. [Fifth,] if the Lotus Sutra, then the twelvefold causes and conditions are taught as identical with the Middle, rejecting the skillful means of the three (vehicles). If the Great Nirvana Sutra, then the twelvefold causes and conditions are taught as including all four meanings [of the Fourfold Teachings of Tripiṭaka, Shared, Distinct, and Perfect], and that all have buddha-nature, just like milk contains the nature of ghee and yet the five flavors of the Fourfold Teachings are not the same. Thus, all (the buddhas teach) regarding the twelvefold causes and conditions, making distinctions with good and skillful means, and leading and guiding people in accordance with their capacities. Again, "putting poison in milk" is an explanation of the twelvefold causes and conditions in the Great Nirvana Sutra, which clarifies the variable teachings. Also, the passage in the Great Nirvana Sutra regarding the twelvefold causes and conditions that says, "I taught that when I first attained the path, 128b

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the bodhisattvas of the ten directions had already asked about this meaning," was a "secret teaching." What does this mean? At first, for the sake of disciples with dull faculties, the twelvefold causes and conditions as arising and perishing were taught. But separately there was a seat for bodhisattvas of sharp faculties, who secretly heard about the twelvefold causes and conditions as neither arising nor perishing, and they were immediately awakened concerning buddha-nature and attained the forbearance of realizing nonarising. This is the meaning of "secret." This is the turning of the wheel of the Dharma in the land (where ordinary people and sages) dwell together. Again, all buddhas have attained parinirvāṇa through this contemplation (of causes and conditions). If you have dull faculties, and contemplate (the twelvefold causes and conditions) from the perishing of ignorance to the perishing of old age and death, and the explicit and latent afflictions are all extinguished, this is the nirvana with remainder and without remainder of the Tripiṭaka Teachings. If you contemplate (the twelvefold causes and conditions) from the perishing of ignorance to the perishing of old age and death as empty, this is the nirvana with remainder and without remainder of the Shared Teachings. If you contemplate causes and conditions as conventional names and the Middle Path, from the perishing of ignorance to the perishing of old age and death, this is the nirvana that is permanent, blissful, selfhood, and pure, and of the Buddha of the Distinct Teachings. If you (contemplate) the twelvefold causes and conditions in terms of the threefold path (of suffering, passionate afflictions, and karma) as identical to (or indivisible from) threefold buddha-nature and the three types of nirvana, then nirvana is called the Dharma realm of the buddhas; this is the nirvana of four virtues (of constancy, bliss, selfhood, and purity] of Buddha Vairocana of the Perfect Teaching. This shows how there are four types of nirvana, from the perspective of the (buddha) land of (ordinary people and sages) dwelling together, as found in the Sutra on Clearing Doubts Concerning the Semblance Dharma. Attaining the path, turning the wheel of the Dharma, and entering nirvana from the perspective of the two (buddha) lands of "skillful means" and "true recompense" should also be understood in the same way. This is called "encompassing the meaning of the Dharma in terms of the twelvefold causes and conditions." 8. Graded stages of attainment. "Knowing the graded stages" is as follows. The lightness and heaviness of (birth in) the three evil (destinies), and 376

which (destiny) you reach, all depend on your ignorance, evil actions, and passionate grasping (in the present and former lives) for non-good (deeds). The height or lowness of (birth in) the three good (destinies) depends on your ignorance, good deeds, and passionate grasping for stable (non-karmic) actions. If you convert ignorance, passionate attachment, and grasping, and arouse wisdom concerning arising and perishing, you will (attain) the high and low levels of practice of the wise and noble [that is, the "three levels of erudition and ten noble stages"] of liberation by wisdom within the Tripiṭaka Teachings. If you convert your volitional actions and existence and arouse the virtuous qualities from each of the practices of contemplation, training, discipline, and cultivation, you will (attain) the high and low levels of practice of the wise and noble, of liberation by both (wisdom and concentration), of the Tripiṭaka Teachings. This type of person [that is, those who reach awakening on their own through realizing the truth of causes and conditions] for both Hinayana and Mahayana can be known in this way. By converting the (first) five perfections (from giving to dhyāna meditation) and perfecting your actions and existence, and with (the perfection of) prajñāwisdom you convert ignorance, passionate attachments, and grasping, and thus regulate and control all sense organs, you attain the level (of the tenth bhūmi stage) that takes three incalculable eons (to reach). [This corresponds to the Shared Teachings.] If you convert ignorance, passionate attachments, and grasping by penetrating to the essence of true (emptiness), and convert your actions and existence by cultivating the six perfections, like planting a tree in the empty sky, you will attain the high and low levels of practice of the four forbearances [of the Distinct Teachings]. If you convert ignorance, passionate attachments, and grasping to give rise to the wisdom of the path, and convert volitional activity and existence and cultivate the six perfections for another incalculable eon, attain supranormal powers, purify a buddha land, and perfect sentient beings, you will attain the high and low levels of practice of the "six rings" [of (1) the ten levels of faith, (2) the ten abodes, (3) the ten practices, (4) the ten levels of merit transference, (5) the ten bhūmi stages, and (6) "equivalent to awakening"]. If you convert ignorance, passionate attachments, and grasping into a flaming torch of perfect awakening, you have attained the high and low level of the Six Identities of the Perfect Teaching.

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[For the Perfect Teaching,] the twelvefold causes and conditions are all included in a single thought of a single person. Ignorance is like empty space, which cannot be extinguished, and so forth (for the rest of the twelvefold chain) up to old age and death is like empty space and cannot be extinguished. To be empty means that there is no extinguishing or nonextinguishing. (The teaching of) "emptiness" is Mahayana. The Treatise on Twelve Subjects says, "(The teaching of) emptiness is called 'Mahayana.' Samantabhadra, Mañjuśrī, and (other) great men ride on it, and therefore it is called a 'Great Vehicle.'" The Perfection of Wisdom in 25,000 Lines says: This vehicle does not move or emerge. People may wish to use it to bring out the ultimate reality of Dharma-nature, but this vehicle (itself) does not move nor emerge.

The Great Nirvana Sutra says, "All sentient beings correspond to the One Vehicle."

In this way these (texts witness to) the (1) "identity in principle" [of the Perfect Teaching]. Due to this "identity in reality," you attain (2) "verbal identity," that is, from the time of your first aspiration (for awakening) you hear the teachings of Mahayana and thus know that sentient beings are indivisible from the Buddha, but since the mind erroneously grasps and has attachments, you are not able to practice contemplation, like inchworms who chew on wood and accidentally produce letters. But due to verbal (teachings) you can attain (3) the practice of contemplation, as explained previously in the seven sections on the methods of contemplation; if you penetratingly understand without obstruction, this will be your locus of practice. Due to the practice of contemplation, you can attain (4) a resemblance (to the Buddha). When you arouse attainment of the first grade (of "appropriate joy" of the five preliminary grades), this stops at "faith" in the Perfect Teaching. The second grade of reading and chanting (the sutras) helps by assisting the mind of faith. The third grade of preaching the Dharma also assists the mind of faith. These three grades all involve proficiency in (the teachings of) the vehicles but laxity regarding precepts. The fourth grade (of practicing the six perfections along with contemplation) involves slightly more proficiency regarding the precepts. The fifth grade involves proficiency regarding both the practical (practice) and the (abstract) principle. You thus advance to 378

arouse various samādhis and dhāraṇī spells, attain the purity of the six senses, and enter (the stage of) the copper cakravartin [that is, the stage of "identity in partial realization"]. Due to (identity in) resemblance, you can attain (5) "partial realization" that the threefold path (of suffering, passionate afflictions, and karma) is indivisible from the three virtuous qualities (of the Dharma body, prajñā-wisdom, and liberation), and you are spontaneously awakened, perceive threefold buddha-nature, dwell in threefold nirvana, and enter the secret treasury. The pure and sublime Dharma body profoundly and peacefully responds to all. Thus, up to (the stage of) "equivalent to awakening," all are part of "identity in partial realization." To convert ignorance and give rise to illuminating wisdom is like from the first day to the fourteenth day of the (phases of the) moon, converting volitional actions and existence and giving rise to liberation is like the sixteenth to the twenty-ninth days (of the phases of the moon), and the gradual manifestation of the Dharma body through consciousness and name and form is like the full moon. Due to partial realization, you attain (6) ultimate (identity), the three virtuous qualities are perfectly complete, with ultimate prajñā-wisdom, totally sublime Dharma body, and mastery in liberation; it is like there are no letters to explain after the (final) letter ḍha [or the Greek letter omega]. Therefore, you should know that the successive levels of the Hinayana and Mahayana are all explained in terms of the ten dharma realms (from hell to buddhahood) and the twelvefold causes and conditions.

(Question:) What sort of successive levels are there for thusness as quiescent extinction? If the first stage and second stage (and so forth) are indivisible, and the stages arise in this way, it is as if there is no arising, and if they perish in this way, it is as if there is no perishing. If all sentient beings are indivisible from great nirvana, there can be no perishing. How can there be high and low or great and small successive levels (of attainment)? (Answer) The nonarising of nonarising cannot be explained, but since there are causes and conditions, these can be explained. "The causes and conditions of the ten dharma realms produce causes for sentient beings." It is like drawing (a picture) or planting a tree in space as a (conventional skillful) means. Therefore, one teaches all (these various) levels (of attainment). If people do not know of all of these successive levels (as explained) above, 379

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errors will give rise to grasping and attachments, resulting in arrogance, like Bodhisattva Candala.

9. Resting in patient forbearance. Resting in patient forbearance is as follows. When you contemplate the causes and conditions of the ten types of destinies, there certainly arise various hindrances to the practice of the path, that is, various deviances such as the three obstacles (of karmic deeds, passionate afflictions, and karmic recompense) and four demonic forces (of passionate afflictions, five aggregates, death, and supernatural demons). (1) The obstacle of karmic deeds such as that of demons, dhyāna meditation, the two vehicles, the bodhisattvas, and so forth all arise from the two constituents of "volitional activity" and "existence." If you are able to rest in patient forbearance, you are able to perfect the virtuous qualities of the volitional activity and existence of a tathāgata, that is, the karmic recompense from purifying the six senses.

(2) If the obstacle of passionate afflictions arises, that is, covetousness, hate, mistaken conceptions, the deep and sharp mistaken views and arrogance of those of the two vehicles and of the Tripiṭaka, Shared, and Distinct Teachings, and the practice of wisdom by bodhisattvas and so forth; these all arise from the constituents of ignorance, passionate attachments, and grasping. If you are able to completely penetrate resting in patient forbearance, you can reveal the Buddha's knowledge and insight.

(3) If the obstacle of karmic recompense arises, that is, from the various aggregates, sense entrances, and sense realms, as well as the "eight winds" [that agitate the human mind: benefit, decline, ruin, honor, praise, slander, suffering, and pleasure], and various diseases; these arise from the seven constituents (of consciousness, name and form, the six senses, contact, sensation, birth, and old age and death). If you know that this is buddha-nature, you will not be agitated nor (inconsistently) grasp and reject, but will be (calm) like empty space; you will enter nirvana without severing samsara; and you will manifest the true Dharma body without destroying the aggregates or senses. If you have penetrating understanding in this way, you will not be obstructed by the three obstacles; [as the Lotus Sutra says,] "you will dwell on the ground of forbearance, tolerant and agreeable, and without fits of violence or a mind that is alarmed." This is called "perfecting the mind that rests in patient forbearance." If those of the two vehicles dwell in this patient 380

forbearance, they will never retrogress to commit the five heinous offenses like an icchantika [who is not able to attain buddhahood]. If a bodhisattva dwells on the ground of such forbearance, he will never arouse obstacles to the path or commit grave offenses.

10. No passionate attachments to phenomena. (Finally,) no attachment to phenomena while being in accordance with the path is as follows. First are those (at the level) of resemblance, and second are those (at the level) of (partial) real (awakening). From the first forbearance from overcoming (delusions) to realizing the (third) forbearance of pliantly following (the path), bodhisattvas arouse (the stage of) the copper cakravartin and have a resemblance to and understanding of the [three] virtuous qualities (of Dharma body, prajñā-wisdom, and liberation), not being defiled by these three dharmas: that is, (the level of) resemblance to wisdom, virtuous qualities, and Dharmanature. Since (at this level) this wisdom still involves (the constituents of) ignorance, passionate attachments, and grasping, the virtuous qualities still involve (the constituents of) volitional activity and existence, and Dharmanature still involves samsaric name and form, therefore you should not become attached to any of these. If these three dharmas give rise to passionate attachments, you cannot enter the level of the bodhisattva but neither do you fall back into that of the two vehicles. This is called "falling from the pinnacle" and is also called "being in accordance with the path." Contemplate ignorance, passionate attachments, and grasping in accordance with the path of the practice of (intellectual) wisdom, contemplate (the constituents of) volitional activity and existence in accordance with the path of the practice of (experiential) practice, and contemplate (the seven constituents of) consciousness and so forth in accordance with the path of Dharma-nature. Being in accordance with these three paths, you will not fall into the stage of the śrāvaka, but due to passionate attachment to these three paths, neither do you enter the stage of the bodhisattva.

How do these passionate attachments arise? Like someone entering a campaka (magnolia) grove and not smelling any other scent, a bodhisattva becomes passionately attached to only the virtuous qualities of the buddhas, and is not mindful of the existence of the two vehicles or the way of other skillful means; this is called (a kind of) passionate attachment. Because of these passionate attachments, you are not able to transform ignorance, 381

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passionate attachments, and grasping into true illuminated insight (of prajñāwisdom); you are not able to transform volitional activity and existence into the sublime activity (of liberation); and you are not able to manifest consciousness and visible forms as the Dharma body. Without transforming these three paths, how can you enter the level of a bodhisattva? If you are not attached to these three dharmas of (the level of) resemblance, and do not have passionate attachments to being "in accordance with the path," then "all the immeasurable offenses will be removed, the mind is pure and always one, and in this way a noble and sublime person is able to perceive prajñā-wisdom." You are not attached to this prajñā-wisdom, not to mention the other dharmas (of virtuous qualities and Dharma-nature). Realizing the principle of prajñā-wisdom is called "dwelling"; that is, "from dwelling in the first aspiration (for awakening), you have already accomplished correct awakening, know the true nature of all phenomena, are fully endowed with the body of wisdom, and do not rely on others for this awakening." "To perceive prajñā-wisdom" means to truly perceive the three paths of the three types of prajñā-wisdom. From here on, "the thoughts of the mind are quiescent and extinguished, and flow naturally into the sea of all-wisdom," and immeasurable ignorance is destroyed. As the Great Treatise says, why do various places teach a samādhi of the destruction of ignorance? The answer is that ignorance is of many types and exceedingly great in number, from the first thought (of aspiration for awakening) to attaining the vajra crown (of awakening), all involves destroying ignorance and all manifests the nature of phenomena. If there is only one item (of ignorance) remaining, and if you remove this item, then this is called attaining buddhahood. The body of the Tathāgata is (hard) like the essence of a diamond; when all evil has been severed, then all good is universally encountered, the three virtues are made ultimate (and are beyond verbal expression), like after the (final) letter ḍha [or the Greek letter omega] there is nothing left to explain. 11. Summary. (In sum,) this is called "riding the jeweled vehicle directly to the place of awakening," as explained above.

9. Mindfulness of the Buddha

Ninth is clarifying (dhyāna meditation) in terms of arousing mindfulness of the Buddha. You can arouse mindfulness of the Buddha and then arouse 382

(the practice of) various dhyāna meditations, or dhyāna meditations can be the cause for arousing mindfulness of the Buddha.

[First is arousing mindfulness of the Buddha and then arousing various dhyāna meditations.] While sitting in meditation you can suddenly come to ponder the virtuous qualities of the buddhas as immeasurable, unlimited, and beyond conceptual understanding, and you trust and respect (the buddhas), have shame [concerning your own unenlightened state], and arouse a deep yearning [to be like the buddhas]. You consider that all buddhas have great supranormal powers, have great wisdom, have great meritorious virtue, and have great physical attributes; that from these physical attributes arise these virtuous qualities and from those (other) physical attributes arise those (other) virtuous qualities; that from these physical attributes there are these meritorious virtues and from those (other) physical attributes there are those (other) meritorious virtues. You come to know the essence of these attributes, the results of these attributes, and the karmic influence of these attributes. Each and every Dharma teaching is penetratingly illuminated and fully clarified, so that you deeply understand this sea of attributes, without any doubt or obstruction. Your concentrated mind is quiet and peaceful, with no agitation or confusion. Calmly dwelling in this concentration, it gradually turns more profound, until instantaneously you arouse the crude and fine dwelling of the stage of incomplete attainment in the realm of desires and progress to enter or realize the first dhyāna stages. "Being mindful of the Buddha" and "the (four) basic (stages of dhyāna meditations)" are each "extreme"; if you are aware of this realm of mindfulness of the Buddha, this is called the (first) "constituent of examination." If you make distinctions concerning mindfulness of the Buddha, that there are various physical marks and various virtuous qualities and teaching so that all of them are clearly distinguished, this is called the (second) "constituent of reflection." In this way if you have already perceived (mindfulness of the Buddha), your mind will greatly rejoice so that internally you will be filled with joy; this is called the (third) "constituent of joy." If you are singleminded and tranquil, so that your body is happy, this is called the (fourth) "constituent of bliss." If you are without connections and thoughts and realize (mindfulness of the Buddha) deeply and profoundly, this is called the (fifth) "constituent of mindfulness." In this way the five (preliminary) constituents (of meditation) and mindfulness of the Buddha arise together, 383

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perfumed with the Tathāgata's power of virtuous qualities, its flavor multiplied that of other constituents, such that it cannot be explained. Only those who are enlightened can know it. Only (know that) the virtuous qualities and attributes of the Buddha Dharma are immeasurable; the samadhic concentrations to be attained are also immeasurable, and the five constituents (of meditation) to be aroused are also immeasurable, and they are beyond words and cannot be explained. Each of the five constituents are all endowed with ten types of virtuous qualities, the retinue of virtuous qualities [that is, empty, clear, concentrated, wise, a good mind, flexible, joyous, blissful, liberated, and corresponding (to awakening)]. These are the causes for the samādhi of mindfulness of the Buddha, by which is aroused the attainments from the first dhyāna (stage of meditation) up to the four (concentrations of) emptiness (of the formless realm). (Applying this to) the (sixteen) superior meditations, the (six) supranormal powers and (three illuminating) insights, (the concentrations on) impurity, the (eight) renunciations, compassion, and so forth, follows the same pattern. How about dhyāna meditation as the cause for arousing the samādhi of mindfulness of the Buddha? Suppose a practitioner arouses various dhyāna meditations such as the (four) basic (dhyāna meditations), and within a concentrated mind suddenly reflects on and is mindful of various buddhas and tathāgatas, is deeply moved by their meritorious qualities and their physical attributes, that their good deeds are done through their physical attributes, and that these three attributes (of meritorious qualities, physical attributes, and good deeds) enter a correspondence with their mind that is amply successful and fully clear; when these phenomena appear, the subtlety of this dhyāna meditation and the constituents of meditation are multiplied. (Applying this to) the four dhyāna meditations, superior meditations, renunciations, and so forth follows the same pattern.

This concentration of mindfulness of the Buddha also has two types: (1) hidden and (2) not hidden. If you first attain the hidden, understand the virtuous qualities of the Buddha, and recollect them clearly and fully, and then later attain that which is not hidden, clearly perceiving the (physical) marks (such as) rays of light, paying respect to their mysterious contents, clearly and appropriately elucidating them, that these are not (the result of) demonic forces, and you are able to increase and progress in virtuous qualities, making 384

support for good roots, these are causes for (attaining) mindfulness of the Buddha and broadly penetrating the six Dharma gates of mindfulness. That is, being mindful of the Dharma teachings of the Buddha's virtuous qualities is (2) "mindfulness of the Dharma." For disciples to experience practice and be mindful of the marks, deeds, and essence of the fruit (of buddhahood), and to harmoniously regulate these three matters, is (3) to be mindful of the Sangha. Through this mindfulness of the Sangha, mindfulness of the Buddha, and mindfulness of the Dharma, good overcomes all evil thoughts; this is (5) the mindfulness of renunciation. When you are mindful in this way and have trust and respect (for the Buddha) and shame (at your condition), this is (4) mindfulness of the precepts. To be mindful that within these concentrations the (ten) constituents of virtuous qualities is equal to that of all heavenly beings; this is (6) the mindfulness of the heavenly realms [and divine beings]. Three [that is, the mindfulness of Dharma, of renunciation, and of the precepts] are mindfulnesses of the self; three [that is, the mindfulness of Buddha, Sangha, and divine beings] are mindfulnesses of others. Including these, if you penetratingly understand all phenomena within the gate (or practice) of mindfulness of the Buddha, you accomplish the Mahayana. When Sadāprarudita [Bodhisattva "Constantly Weeping" in the Perfection of Wisdom in 25,000 Lines] encountered the Buddha, he attained immeasurable Dharma gates; this means that the internal and external (teachings) are all not hidden. If the internal (teachings) are dark and hidden, we cannot know even one part of the teachings of virtuous qualities; if externally you see the (physical) attribute of rays of light such that it blinds the eyes, this is a demonic influence. It breaks the good sprouts and stalks (of attainment), and so that you lose the flowers and fruits of the path. At this time people think they have seen the Buddha, but the Dharma teachings are not in their minds, and none of this is of the Buddha.

If you realize this meaning, you have grasped the Dharma teachings correctly. Merely seeing the visible forms is not the correct (mindfulness of the Buddha). If you only grasp the visible forms, these may be forms created through demonic transformations. Also, (those visible forms, figures made from) mud and wood, or drawn in ink, should all be the Buddha. Again, the manifestations of the Tathāgata are free and unobstructed, why should it be determined that they are made of a bright ten-foot (statue of a buddha). The 385

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form of a bright ten-foot (statue) is just a copy of a dignified person. The Buddha is universally manifested as a body of joy, universally manifested as an appropriate body, universally manifested as a body of regulated control, and universally manifested as a body of salvation (for crossing to the other shore). Whether (the statue) is of a teacher or monk, father or mother, deer or horse or monkey—all statues of visible form, when they are perceived, contain the potential to arouse Dharma teachings. Again, that which is able to cause an increase in the basis of good roots is called the samādhi of mindfulness of the Buddha.

10. The Arising of Supranormal Powers

Tenth is clarifying (dhyāna meditations in terms of) the arousing of supranormal powers. In short, there are five: (1) the divine eye, (2) (the ability to read) other people's minds, (3) the divine ear, (4) (the ability to perceive) past lives, and (5) (the ability) for the physical body to appear anywhere. [The sixth, the ability to remove passionate afflictions and attain] nondefilement, corresponds to the lower realms and will be discussed there [so it is not included here]. These are attained by arousing supranormal powers with dhyāna meditation as the cause; it is not that the attainment of dhyāna meditation is aroused with supranormal powers as the cause. The reason is that dhyāna meditations are all practices of concentrated meditation and can arise mutually: dhyāna meditations are the essence of the supranormal powers and the supranormal powers are the functioning of dhyāna meditation. Function follows essence; therefore, supranormal powers depend on the essence [that is, dhyāna meditation]. Functioning does not arise on its own but depends for its arising on the essence (of dhyāna meditation). The Lotus Sutra says, "Profoundly cultivate dhyāna meditation and attain the five supranormal powers." This is the meaning here.

If we were to discuss the arousing (of supranormal powers) in general, each of the dhyāna meditations is able to arouse the five supranormal powers. If we were to approach them in a convenient way and discuss them distinctly (it would be as follows). As for the (four) basic dhyāna meditations, for the most part (the supranormal powers) are not aroused, and even if they are aroused they are not beneficial. For the superior meditations and (meditations of) supranormal powers and insights, there is much arousing of a slight advance (in the ability) for the physical body to appear anywhere. For 386

(the meditations of) renunciations and levels of domination, there is much arousing of the ability to be transformed as you wish and have mastery over the supranormal power for the body to appear anywhere. If you are within the concentration of a compassionate mind, you can attain (an understanding of) what will make one happy depending on a person's visible countenance. Through (observing) the visible forms you can know the mind of that person and become aware of their suffering and bliss. This arousing is the supranormal power of knowing another's mind. If you already have observed the visible form and (through this) know their mind, you will also know (unspoken) words and sounds; this is the arousing the supranormal power of the divine ear. If you contemplate the causes and conditions of a person in the three periods (of past, present, and future), illuminating matters of the past often means arousing the supranormal power of perceiving past lives, and illuminating matters of the future often involves arousing the supranormal power of the divine eye. If within the concentration of mindfulness of the Buddha that is not hidden, this often involves arousing the divine eye. Also, if these supranormal powers are very refined they become the three (illuminating) insights, except for the (third) illuminating insight of nondefilement [through exhausting all passionate afflictions, which will be discussed below]. By analogy, this is like a blind eye or a deaf ear suddenly opening (to be able to see or hear); this is a matter of great rejoicing. How much more so if the inner blindness of the five senses had continued for immeasurable eons but now the "five shades" (covering the five senses) are destroyed, and this purity arouses the five supranormal powers! Each and every supranormal power contains the five (preliminary) constituents (of meditation). For example, when the obstacles to the eye are destroyed and the faculty of seeing becomes aware of visible forms and creates a correspondence with them, this is the "constituent of examination." When you discriminate visible forms and so forth into immeasurable features, this is the "constituent of reflection." When these supranormal powers are revealed, there is great rejoicing; this is the "constituent of joy." The internal mind experiencing this pleasure is the "constituent of bliss." For there to be no conditioned objects and no thoughts but just spontaneity, this is the "constituent of singlemindedness." It is the same for the other four supranormal powers.

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If we discuss these in terms of the essence of the dhyāna meditations, such as attaining an internal mental understanding but not clearly perceiving external features, this is the meaning of being "hidden." But the supranormal powers are the functioning of the "residence" (or "family") of concentration. The functioning must be clear and fully known, and therefore all (of the supranormal powers) are not hidden.

4. Cessation-and-Contemplation

Fourth is to clarify (dhyāna meditation) in terms of the cultivation of cessationand-contemplation. When practitioners arouse the attainment of various dhyāna meditations without having skillful means, (they may become, as the Vimalakīrti Sutra says,) "covetously attached to the flavor of dhyāna meditation; these are the bonds of a bodhisattva." In accordance with this (attachment to) dhyāna meditation, they give rise to further transmigration in the cycle of birth and death. If you seek to escape (this fate) you should carefully contemplate the ten modes (of contemplation), as follows. 1. Objects as conceivable and inconceivable. If you contemplate dhyāna meditation as being like a cucumber, (which tastes good when you eat it but later causes digestive problems,) then you are able to realize that the ten dharma realms are created from causes and conditions. Although at first when you arouse (dhyanic) concentration you can pliantly overcome physical and verbal (afflictions), it is like a snake in a tube: [you may stay straight and controlled] due to being in dhyanic concentration, but when you emerge from contemplation and are faced with various conditions and objects, what had been controlled may again return to its twisted ways and give rise to passionate afflictions. What at first is like a few drops of water later can cause a great vessel to overflow. When the practice of dhyāna meditation is lost, you may then break the precepts, act contrary to the path, and produce unremitting karmic retribution (and be reborn in Avīci Hell). [The Great Treatise says,] "When the Buddha was in this world, a bhikṣu who attained the four dhyāna meditations (also) attained the fourth fruit" [of an arhat, but in fact he became arrogant and fell into Avīci Hell]. Again, this is like Xiongzi [who attained dhyanic concentration but fell into hell after becoming obsessed with fame]. Again, Agramati became attached to dhyāna meditation and (through arrogance) took it upon himself to slander Prasannendriya. Again, there may be no evil while you have entered concentrative meditation, but when you 388

emerge from contemplation evil can arise and result in karmic retribution. For those who lose their concentration, the (resulting) evil will pull them into the evil destinies. Even for those who do not lose their concentration, evil karma will arise when the karmic recompense of their dhyāna meditation is exhausted, and [like Udraka as explained in the Great Treatise] they will "receive the body of a flying fox and chew on fish and birds." This is the meaning here. If these people had not attained dhyāna (meditative concentration), they would not have obtained fame (and fallen into hell), but by attaining dhyāna (meditative concentration), this (eventually) became a cause for them to produce (rebirth in) the three (good) dharma realms. If, while you are within dhyāna meditation you become defiled with the features of attachment to this concentration, but when you emerge from contemplation you arouse a mind of compassion, benevolence, and propriety and do not lose this concentration, you will be reborn in the realm of human beings when the karmic recompense of dhyāna meditation is exhausted. If the contemplation of dhyāna meditation is utilized so that you are perfumed with the ten goodnesses, then naturally and spontaneously, without further protection, you will gain the karmic recompense of (being reborn as) a divine being, and the karmic recompense of the four dhyāna stages and the four (concentrations of) emptiness in the two upper realms (of form and formlessness). If you focus only on cultivating the (four) basic (dhyāna meditations), this will result in increasing the length (of your lifetime) as a human or divine being, but you will never attain the going forth (of awakening). [As found in the Lotus Sutra,] this is like the time the Buddha Victorious in Penetrating Knowledge was told by the Brahmā kings that "for one hundred and eighty eons it has been empty and has passed without a buddha, and the three evil destinies have been full," and not one person can attain escape from the cycle of birth and death. If you focus only on cultivating (the practices of) impurity, the renunciations, and so forth, and do not rely on the wisdom of the (mundane worldly) truth, you can arouse (the state of) nondefilement and accomplish the dharma realm of the śrāvaka. If you cultivate all the dhyāna meditations and are able to destroy the six hindrances—these hindrances are the causes (of suffering) that assemble and beckon the results of suffering—destroying them is the path, and the path leads to extinction. This again is the dharma realm of the śrāvaka and is also the dharma realm 389

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of the bodhisattva of the six perfections (of the Tripiṭaka Teachings). Again, (in terms of the six perfections,) dhyāna meditation will certainly involve abandoning sensual desires; this is (the perfection of) giving. If you do not keep the precepts, samādhi will not be manifested; this is (the perfection of) precepts. If you attain dhyāna (concentration) you will have no hatred; this is (the perfection of) patience. If you attain dhyāna (concentration) you will not have distracted thoughts; this is (the perfection of) diligence. This practice (being discussed here) is (the perfection of) dhyāna meditation. Knowing that all phenomena are transient is called (the perfection of) wisdom. This is called dhyāna meditation as the cause for the arising of the dharma realm of the bodhisattvas of the six perfections.

Again, contemplating these dhyāna meditations in terms of the arising of phenomena through (the twelvefold chain of) causes and conditions: if you contemplate these dhyāna meditations in terms of the constituent of existence, and that the constituent of existence relies on the constituent of grasping, and so forth up to (the constituent of) old age and death, this is as explained above, and is the dharma realm of the pratyekabuddha (who is awakened through realizing the truth of causes and conditions). Again, contemplating these dhyāna meditations in terms of "dharmas that arise through causes and conditions are empty," that the arising of phenomena is empty; this is the truth of the path of nonarising, which is the dharma realm of the śrāvakas and bodhisattvas of the Shared Teachings. Again, contemplating these dhyāna meditations in terms of "phenomena that arise through causes and conditions are empty, are conventionally existent, and are the Middle" means that the ten dharma realms (from hell to buddhahood) arise through dhyāna meditation and are extinguished through dhyāna meditation. Why is this so? If you give rise to the phenomena of the three (evil) destinies or the six paths (from hell to divine) with dhyāna meditation as the cause, and thus increase and lengthen the time in the twenty-five realms of existence (in samsara), this gives rise to the six dharma realms (from hells to heavens) and extinguishes the four dharma realms (from śrāvaka to Buddha). If you give rise to the dharmas of the renunciations and so forth with dhyāna meditation as the cause, you overcome the twenty-five realms of existence (in samsara) and can break down and hide the six dharma realms (from hells to heavens). If you contemplate the renunciations and so 390

forth as transient, this functions as the "clumsy deliverance" (of the Hinayana teaching) of arising and perishing, destroys the twenty-five realms of existence (in samsara), extinguishes the six (lower) dharma realms (from hells to heavens), and gives rise to the one dharma realm (of buddhahood). If you contemplate dhyāna meditation in terms of "phenomena that arise through causes and conditions being empty," this functions as the "skillful deliverance" of (the teaching of) non arising ( and nonperishing), destroys the twenty-five realms of existence (in samsara), extinguishes the seven (lower) dharma realms (from hell to śrāvaka), and gives rise to the one dharma realm (of buddhahood). If you contemplate dhyāna meditation as indivisible from conventional reality, this functions as an immeasurable "clumsy deliverance," destroys the twenty-five realms of existence (in samsara) and adventitious passionate afflictions, extinguishes the eight (lower) dharma realms (from hell to pratyekabuddha), and gives rise to the one dharma realm. If you contemplate dhyāna meditation as the cause of "phenomena arising through causes and conditions being indivisible from the Middle," this functions as the "skillful deliverance" of the one true reality, destroys the twenty-five realms of existence (of samsara) and the delusions of ignorance, extinguishes the nine (lower) dharma realms (from hell to bodhisattva), gives rise to the one dharma realm (of buddhahood), accomplishes the king of samādhis, and universally includes all samadhic concentrations, so that all (practices and attainments) from the (four) basic (dhyāna meditations) to the (eight) renunciations, and so forth are included therein, just as all rivers flow into the sea. The (four) basic (dhyāna meditations), the renunciations and so forth, are transformed and all accomplish the Mahayana. The meaning of being "all-inclusive" is like all rivers flowing into the sea; the meaning of being "extinguished" is like the weak flavor [of the river water] being exhausted; the meaning of "arising" is when the water becomes salty. The perfection of dhyāna meditation transforms this concentration of compassion to accomplish unconditioned compassion; transforms this mindfulness of the Buddha to accomplish the great sea of mindfulness of the Buddha, so that the buddhas of the ten directions are all manifested before you; and transforms these supranormal powers to perfect the Tathāgata's non(deliberate) scheming and good tentative means (in saving other beings).

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To take up and discuss the most important points: if in the nine dharma realms you realize the precepts, concentrative meditation, and wisdom and enter the king of samādhis, these are transformed and called "noble practice." These noble practices form a covenant so that you calmly dwell in the principle of the truth; this is called "heavenly practices." These divine practices are of the same essence as unconditioned compassion, so they are "noble (compassionate) conduct." By solely illuminating mercy as identifying with passionate afflictions, you wish to extract the suffering (of others); this is "the practice of disease." By solely illuminating kindness as identifying with "small acts of goodness," you wish to grant bliss; this is "parental practices." Through these five practices you give rise to the ten virtuous qualities, and so forth up to ultimately perfecting great nirvana. This is called the arising and perishing of the ten dharma realms and the hidden and manifested threefold truth, with dhyāna meditation as the cause. Gradually you give rise to deliverance (from samsara), increasing and progressing in expanding and converting (toward awakening), and accomplishing the perfection of the Buddha Dharma, which are all included in being indivisible from the Middle and within the king of samādhis. These all are the objects (of meditation) that are conceivable, and are not the focus of contemplation here [in the Mohezhiguan].

Objects as inconceivable. Contemplation (of the objects of dhyāna meditation) as inconceivable is as follows. If you arouse one single thought in a concentrated (dhyanic) mind, whether of flavor or purity, and so forth up to that of a supranormal power, you should know that this mind is (indivisible from) ignorance, the nature of reality, (Dharma-nature,) and the universe, (the Dharma realm); that the immeasurable concentrations and distractions of the hundred (interpenetrating) realms of the ten destinies are included in a single thought. Why is this so? It is due to delusions concerning Dharmanature that we have all the scattered distractions of evil dharmas; it is due to understanding Dharma-nature that we have the various practices (and results) of (dhyanic) concentration. Concentration and distraction are (indivisible from) ignorance; ignorance is (indivisible from) Dharma-nature. Delusion and understanding, concentration and distraction: these do not have two (different) natures. This is subtle and difficult to understand; it is beyond words and verbalization. It cannot be measured by emotion or concepts, which will 392

only bring about fatigue. How, then, can (it be realized by) ordinary ignorant people and those of the two vehicles? Nevertheless, although it transcends (understanding through) ordinary feelings, it is not separate from the mass of living beings. A sutra says, "All sentient beings have the concentration of complete extinction." Although this defines "concentration" in terms of (the nature of) the mind, it is not that sentient beings actually have this (concentration) from the beginning, nor that sentient beings do not have this (concentration) from the beginning. Why is this so? If it is (completely) separate from sentient beings, how can they seek (dhyanic) concentration? Therefore, it is not that they do not have this from the beginning. [On the other hand,] if sentient beings had this concentration (of complete extinction from the beginning), they would not be sentient beings (rather than buddhas). Therefore, it is not that they have this from the beginning. They do not yet have this (attainment), therefore it is not immediately theirs; it is not that they are completely without (potentially attaining it); therefore, it is not separate (from their possible eventual attainment). Neither identical nor separate, the sublime (truth) is in the middle, difficult to measure, like emptiness. [As the Lotus Sutra says,] "Only a buddha and a buddha are able to exhaust it." A single thought in dhyanic concentration is like this, and all objective realms are also like this. If you contemplate in this way, you will spontaneously attain awakening. [As a sutra says,] "By directly hearing these words, you will heal the disease of passionate afflictions," without any need for the dharma realms of the (lower) nine destinies.

2. Arousing compassion. If this contemplation (of the inconceivable) does not yet result in awakening, then repeatedly arouse compassion. The principle (of reality) is quiescent (and does not change), but sentient beings arouse delusions (concerning it). Ignorance and frivolous disputes screen out the womb of the Tathāgata and cause the forest of passionate afflictions to flourish. Therefore, you should arouse mercy and extract the basic and heavy suffering (of sentient beings). Again, (you should realize that) ignorance is (indivisible from) Dharma-nature and passionate afflictions are (indivisible from) awakening. If you wish to lead sentient beings (to awakening), use practical phenomena to (clarify) the real (truth), and thus manifest the Dharma body. Thus, you should arouse kindness and grant ultimate bliss (to sentient beings). In this way your vows should be clear, pure, 393

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true, and correct. Above, seek the path of the Buddha; below, save sentient beings. Do not mix in poison, or rely on one-sided deviant views, nor on any (attachments), but avoid the two extremes. This is called "arousing the mind of awakening." When this mind is aroused, you will spontaneously attain awakening, like a nimble horse that takes the right road just by glimpsing the shadow of a whip.

3. Skillful means for a peaceful mind. If you do not pass [to awakening even through the contemplation of compassion], you should calm your mind in cessation-and-contemplation and turn to the cultivation of good skillful means. Whether cessation or contemplation, if you contemplate a single thought in dhyāna meditation and the two extremes are quiescent, this is called "cessation as realizing the true (essence as empty)." To illuminate the Dharma-nature (of reality) as pure, unobstructed, and unhindered is called "the contemplation of emptiness itself." Again, to contemplate the mind of dhyāna meditation as itself both empty and conventional is to illuminate both (the mundane and real) truths, that is, the immovable and true reality; this is called "cessation as (the realization of reality as conventional existence) that arises through conditions." To have penetrating understanding about medicine and diseases and apply them appropriately (in order to heal sentient beings) is called "the contemplation of conventional existence itself." Again, to deeply contemplate the mind of dhyāna meditation as itself simultaneously empty, conventional, and the Middle, neither two nor distinct, is called "cessation of nondiscriminatory conceptualizations." To penetrate the true marks (of reality), the womb of the Tathāgata, and the supreme truth as neither two nor distinct, is called "the contemplation of the Middle itself." This threefold cessation and threefold contemplation is in a single thought of the mind, and is neither before nor after, neither one nor different. It deconstructs the two extremes and is called "one" and the "Middle"; it deconstructs a onesided attachment to arising and perishing, so it is called "perfect quiescent extinction." It deconstructs the gradual (progression through) three types of cessation and three types of contemplation, so it is called "threefold contemplation in a single thought or mind." In reality there are no marks of concentration such as "Middle," "perfect," or "one mind." Therefore, this cessation-and-contemplation (should be used for) calming the mind. 4. Deconstructing dharmas. If these two [practices of cessation and contemplation] do not prepare the mind enough to realize (awakening), you 394

should know that as long as you do not yet arouse (a realization of) the real (truth of emptiness), all that is before you is delusion and confusion. Through singleminded threefold contemplation you should universally deconstruct both vertically and horizontally all delusions and confusions. When delusions pass away, wisdom arises; when confusion ceases, you accomplish concentration.

5. Knowing what penetrates and what obstructs. If you are still not awakened, this means that you have obstructions and cannot penetrate (to awakening). You should further contemplate as follows: what is not penetrating, and what will not be an obstruction? If there are no obstructions, then you should be able to penetrate. If you (realize) what is not penetrating, you should further contemplate thoroughly, knowing what are true letters (or teachings) or not true letters (or teachings), and thus through the fourfold truth become aware of what is attained and what is lost. 6. Steps on the path. If still you are not awakened, that means you do not understand how to regulate and control the steps on the path. What does this mean? A single thought in a dhyanic (concentrated) mind includes all the aggregates of the ten destinies (from hell to buddhahood). To realize that all the aggregates are empty is to destroy the four perversions in this world (of desires) and accomplish the four kinds of decay; to realize that all aggregates are conventionally existent is to destroy the four perversions of the transworldly realm and accomplish the four kinds of flourishing; to realize that all aggregates are the Middle is (to realize that these matters are) neither internal nor external [or, neither of this world nor of the transworldly realm], neither flourishing nor decaying, and nirvana is realized in the midst of this. In this way the four mindfulnesses open the gate to the steps on the path, the steps on the path open the gate of the three liberations, you enter nirvana and (the steps on) the path are endowed with the (dhyāna) concentrations. 7. Auxiliary methods to assist the path. Why is it that you are still not awakened? It is because, due to the manifestation of past obstacles and hindrances and attachment to the flavor of dhyāna meditation, you are not able to abandon them. Matters from the present and the past mutually support each other in arousing the hindrances of stinginess (and so forth), so how can the path be aroused? You should repent until it hurts and abandon your physical body, life, and material wealth; abandon coveting the flavor 395

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of dhyāna meditation, cultivate the perfection of giving, and thus assist in controlling the obstacles of stinginess (and so forth). Again, being attached to the flavor of dhyāna meditation destroys (keeping the) precepts that are in accordance with the path, and so forth up to destroying the complete precepts. The mutual support (of effect from breaking the precepts) in the present and the past together forms the hindrance of destroying the precepts. You should repent until it hurts, carefully measuring various actual affairs, thus assisting in controlling the obstacles to keeping the precepts. It is like being in the Black-toothed Brahmā Heaven and still harboring anger—even if you arouse the actual phenomenal aspects of dhyāna meditation, how can you get rid of anger?

Again, you may consider dhyāna concentration to exist, but if it "exists" this is neither (the forbearance of) nonarising nor quiescence; since it is neither of these two forbearances, you naturally become angry. The mutual support from matters in the past and present together forms this obstacle of anger. You should repent until it hurts, adding the cultivation of practical compassion, to assist in controlling these obstacles to forbearance. Again, attachment to the flavor of dhyāna meditation leads to negligence; blinded by ignorance you become distracted and confused. The mutual support of matters in the past and present together forms indolence. You should (repent) until it hurts, so that your diligence is unbroken and continuous, to assist in controlling the obstacles to progress [or "diligence"]. Again, the features of karma that are aroused within dhyāna meditation may vex and confuse the mind of dhyāna (concentration), so that you cannot attain the deep unity (of concentration). Those of the two vehicles merely sever passionate afflictions and seek to pass (into nirvana) while resisting karma and not discussing the severing of karma. Bodhisattvas sever passionate afflictions and experience the body of Dharma-nature. Among the Dharma teachings there are those that are open and those that are not open. You should know the obstacles due to karma and cultivate various good karma until it hurts. The same is true for the body of Dharma-nature; how much more should those with bodies in the cycle of birth and death (strive to achieve) the calm of attaining (the state of) no more karmic recompense? They should cultivate good (karma) to assist in controlling the obstacles to (dhyāna) concentration.

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Again, (attachment to) the flavor of dhyāna meditation means that you are completely uncomprehending of the transiency of arising and perishing, not to mention comprehending the nonarising and nonperishing of the flavor of dhyāna meditation. The mutual support of matters in the past and present together forms the obstacles of ignorance. You should repent until it hurts to control and heal these matters of deluded perversity. This is an abbreviated clarification of regulating and controlling (such matters), and even an extensive discussion could not exhaust it. The methods of contemplation for a practitioner reach their ultimate end here. 8. Graded stages of attainment, 9. resting in patient forbearance, and 10. no passionate attachments to dharmas. If you are still not awakened, this is a matter of having very dull faculties or (the result of) obstacles of heavy offenses. I am afraid that such obstacles from offenses will cause the production of further faults, so I should again clarify the following three items. [8] Being aware of the graded stages (of attainment) internally protects against arrogance. [9] Resting in patient forbearance externally protects against the eight winds (that agitate the human mind: benefit, decline, ruin, honor, praise, slander, suffering, and pleasure). [10] Removing passionate attachments to phenomena protects against "falling from the pinnacle" (and retrogressing to a lower level).

11. Summary. Fulfill these ten modes (of contemplation) and you will quickly enter (the forbearance that comes from realizing the) nonarising (of phenomena), attain the One Great Vehicle, traverse the four directions, and directly reach sublime awakening, having destroyed the twenty-five realms of existence (of samsara), realized the king of samādhis, and be completely endowed from beginning to end with the practice (to benefit) oneself and save others. The rest is all as explained above.

End of Fascicle 9.

7. Contemplating the Objects of Mistaken Views

The seventh (of the ten objects of contemplation) is contemplating the objects of mistaken views. There is not (only) one, so they are multiple; they involve a deviant understanding, so they are called "mistaken views." On the one hand, the meaning of a "view or perception" is to "understand and know," but in speculating on the truth, (the results are) not what they should 397

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be. Instead, one-sided views come to the fore and these are determined to be (the correct) understanding. Therefore, they are called "mistaken views." Those who (only) hear and study (the teachings without practicing contemplation) attain (an understanding of) names and characteristics [or, "verbal scholastic distinctions"] through reciting or reading (the scriptures) but end up with merely a literal understanding of the texts. The eye of their mind is not opened and they have absolutely no contemplation or insight into the principle (of reality). They live relying (only) on texts and die without awakening. Those who cultivate (just) dhyāna meditation, on the other hand, only esteem contemplation on the principle (of reality) and integrate tactile objects in their mind, but they remain in the dark about (actual) names and characteristics (of phenomena) and are not aware of even one phrase (of scripture). Those who (only) recite or read the texts "guard the stump" [and become fixated on literal details, like the farmer who abandoned his fields to keep watch on a stump, hoping a rabbit would run into it and knock itself out], but those who can penetrate beyond their passions can have a sublime awakening. Both types have their shortcomings, and upon being evaluated everyone has faults. Even if your views and understanding are not stagnant and you are well versed in (the meaning and content of) names and characteristics, if you inquire after others with your (one-sided) understanding, you cannot exhaust their intent. This is like crookedly shooting (an arrow) at a meandering bird, and it flies away and its track is lost. Again, trying to interpret a difficult question involves extra care, like shooting an arrow into space so that the arrow passes through without obstruction. You should know that if these things are not perfected through study, mistaken views will certainly arise.

These mistaken views may arise due to (one-sided) dhyāna meditation or through (one-sided) hearing (of the teachings). For example, when (the state of) nondefilement (from passions) arises, it is by means of faith in the Dharma, and on hearing and considering it. (Views) that are aroused through hearing (and studying the Dharma teachings) are as follows: even if originally you do not hear much, by broadly applying it you turn toward awakening, so that your understanding becomes clear and you can wisely discuss various questions. (Views) aroused through dhyāna meditation are as follows: first you cause a quieting of the mind, and later contemplation turns clear, until you have mastery over turning (to awakening) and you have 398

sublime penetrating understanding. People who cultivate dhyāna meditation (in this way) in the south [of China] are few so the numbers of those who arouse mistaken views (in this way) are minuscule, but in the north [of China] there are many who do act in this way. They are blind and do not realize it and claim to have attained the true path, or to have attained dhāraṇī spells. Knowledge concerning these people is obscure, so sometimes they maintain a high rank, or sometimes they are not trusted and they are rejected as being crazy or deluded. But I now say that these people are neither crazy nor are they noble sages. They are able to speak as if possessed by a demon but when the demon passes, they are merely deluded. The things (they say) are not really their own, so they are not crazy. If we inquire after the reasons for their delusions, such people have (problems with) greed and anger. In accordance with new delusions, they further increase in passionate afflictions; they become bound up in the fetters of the eighty-eight afflictions and mistaken views; therefore, you should know that they are not noble sages. They have only aroused the wisdom (or knowledge) of mistaken views. If we were to discuss the arising of mistaken views in general, some arise through hearing (and studying the Dharma teachings), and some arise from (the practice of) dhyāna meditation, but mostly they are due to (one-sided reliance on) dhyāna meditation. Sometimes mistaken views are aroused when dhyāna meditation is finished, or sometimes mistaken views are aroused together with dhyāna meditation. It is rare that dhyāna meditation is attained after (the arousing of) mistaken views, but often with both together. For example, it is like after penetrating through the dhyāna meditations you arouse (the state of) nondefilement (from passions). It is rare that one arouses (mistaken views) at the level of "incompletely attained" (concentration), but it seems that there are many who arouse them at the sixth or ninth bhūmi stages. Because of this situation, I will discuss the various mistaken views right after (discussing) the objects of dhyanic concentration [as explained in the previous section].

When people arouse mistaken views, those with mature sharp and wise faculties are able to judge and correct them on their own, or they look into the sutras and treatises to consider and know their own faults, but such people are difficult to find. If you are not able to correct (these mistaken views) on your own, you should approach a "good friend" who can clarify matters 399

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and help you destroy these thoughts of mistaken views. This is also difficult to attain. Therefore, [the Middle Treatise] says, "The true Dharma, and one who can teach it, and those who hear it are difficult to find." For those who cannot be awakened on their own or who are not able to encounter a teacher, their deviant views will increase daily and their (bondage of suffering in the cycle of) birth and death will become more extreme as the months (and years pass). [As the Great Treatise says,] "This is like wandering in a dense forest with a bent staff; how can you ever escape from it?"

Now, contemplating various mistaken views consists of four parts: (1) Clarifying the people and Dharma teachings of mistaken views, (2) clarifying the arousing of causes and conditions for the mistaken views, (3) clarifying the faults (of mistaken views), and (4) clarifying cessation-and-contemplation (regarding mistaken views). 1. The People and Teachings of Mistaken Views

First is clarifying the people and teachings of mistaken views. This also has two parts: (1) differences among people of mistaken views and (2) differences in the teachings to which people of mistaken views are attached. 1. Differences among People of Mistaken Views

The differences among people of mistaken views also has three parts: (1) heterodox ways outside the Buddha Dharma, (2) heterodox ways affiliated with the Buddha Dharma, and (3) becoming heterodox after studying the Buddha Dharma.

1. Heterodox ways outside the Buddha Dharma. There are basically three heterodox ways that are external (to Buddhism): (1) The heterodox way of Kapila [founder of Sāṃkhya philosophy], here translated as "Yellow Head." He considered that results were included in causes. (2) The heterodox way of Ulūka [founder of Vaiśeṣika philosophy], here translated as "Watchful." He considered that results are not included in causes. (3) That of Ṛṣabha [a patriarch of Jainism], here translated as "The Ascetic." He considered that results both are and are not included within causes.

Again, the Introduction to Mahayana says:

The teaching of Kapila makes the mistake of (simple) "unity," that the producer and what is produced are one, that attributes and he who has 400

the attributes are one, that parts and he who has the parts are one. In this way it can be said that he considers (everything to be) one and the same. Ulūka (on the other hand) considered things to be different. Krakucchanda (or Kakuda Kātyāyana) considered things to be both one and the same and different. Nirgrantha Jñātiputra, [a founder of Jainism,] considered things to be neither one and the same nor different. All of the heterodox ways, as well as the ("stupid and old") teaching of Mahāllaka all seem to be different, but they do not go beyond these four options. Various branches and currents (of teachings) emerged from three or four heterodox ways. [As Kumārajīva explains,] until the Buddha (Śākyamuni) appeared in the world there were six great teachers, as follows. [1] Pūraṇa Kāśyapa: Kāśyapa was his family name. He considered things to neither arise nor perish.

[2] Māskārin Gośāliputra considered all the pain and pleasures of sentient beings to be without causation and arising naturally.

[3] Sañjaya Velaṭṭhiputta considered that sentient beings attain the path when the time is ripe, after passing through eighty thousand eons, or when the "number of beads on the string" [of rebirth in this world] has been exhausted.

[4] Ajita Kesakambharin: "Kambharin" refers to a deerskin coat. He considered that the suffering from the retribution from past offenses should be (atoned for) in this life by (ascetic deeds such as) throwing oneself against a wall or pulling out one's hair.

[5] Kakuda Kātyāyana considered things to both exist and not exist. [6] Nirgrantha Jñātiputra considered that the results of karma are set and cannot be reformed.

This (information) comes from Kumārajīva's commentary [on the Vimalakīrti Sutra]. The names are the same in the Great Nirvana Sutra, but regarding their teachings three are the same and three are different. There may be a mistake in translation, or there may be some other meaning, but I will not take it up in detail here. In general, these (various teachings) transmit the lineage of Kapila and so forth, so basically there are three or maybe four. These are the four (basic) mistaken views [of non-Buddhists]. 401

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2. Heterodox ways affiliated with the Buddha Dharma. Heterodox ways affiliated with the Buddha Dharma refers to (heterodox ways that) arise of themselves among people like Vatsīputra, [of a schismatic division of the Sarvāstivāda (Vaibhāṣika) school] or of the (Mahayana) Vaipulya. Due to their own acumen, they read the Buddhist sutras and texts and give rise to one mistaken view; since they aroused (this mistaken view) while affiliated with the Buddha Dharma, it is named in this way. [As it says in the Great Treatise,] Vatsīputra read the Abhidharma of Śāriputra and on his own came up with a separate interpretation (of the Buddha Dharma), saying, "The self is a fifth category apart from the four options, an unexplainable phenomenon, as contained in the scriptures." These "four options" are (1) the self is (indivisible from) visible form, (2) the self is separate from visible form, (3) there is a self within visible form, and (4) there is visible form within the self. It is the same for the other four (mental) aggregates, together giving a total of twenty mistaken views (of the self) regarding the person. The Great Treatise says, "If you destroy the twenty mistaken views regarding the body, you attain the level of a stream-enterer." This is the meaning here. Now, what Vatsīputra considered to be "the self" is different from that of the six (non-Buddhist) teachers, but it is also contrary to the Buddha Dharma and the various (Buddhist) treatises all reject his conjectures. In other words, while Vatsīputra is affiliated with the Buddha Dharma, the person and his teachings are heretical. Or the "four options" could refer to the three times (of past, present, and future) or unconditioned dharmas. Again [in contrast to the Hinayanist Vatsīputra], people of the (Mahayana) Vaipulya may rely on their own acumen, read the ten analogies (for emptiness) of the Buddha, and construct their own meaning, saying, "Neither arising nor perishing is like an illusion and like a transformation, and the illusion of emptiness is the gist." But [in the Great Treatise] Nāgārjuna rejects this, saying, "This is not the Buddha Dharma." Therefore, these conjectures of those of the Vaipulya are also (contrary to the Buddha Dharma), and these people and their teachings are heretical.

3. Becoming Heterodox After Studying the Buddha Dharma

Third are those who take to the heterodox way after studying the Buddha Dharma; because they are attached to the teachings of the Buddha and give 402

rise to passionate afflictions, they are not able to realize the principle (of the truth). The Great Treatise says:

If you do not attain the skillful means of prajñā-wisdom but instead enter (the perspective of) the Abhidharma, you will fall into (a belief in substantial) existence [or "Being"]; by entering (a false understanding of) emptiness you will fall into (a belief in) nonexistence [or "nothingness"]; and by entering the Peṭaka Treatise you will fall into (a belief in) "both existence and nonexistence."

The Middle Treatise says, "Being attached to (the option of) 'neither existence nor nothingness' is also called a foolish and deluded argument." Thus, being (one-sidedly) attached to a correct Dharma teaching can instead produce heterodox people and teachings. Even if you study the four gates of Mahayana but lose the intent of prajñā-wisdom, you will be burned by the fires of heterodoxy and instead produce heterodox people and teachings. Therefore, the Treatise in a Hundred Verses deconstructs the deviance of heterodox ways. Now there are Mahayana masters who blaze up and refute (the teachings of) the Abhidharma and the Treatise on the Real, saying that these are the heterodox ways of "Being" and "nothingness." However, the Treatise on the Real says that the true meaning of the Tripiṭaka is emptiness, even though it seems to resemble the meaning of "nothingness." Again, (those of the Treatise on the Real) are the same as the Hundred (Verses) in what they affirm, and different from the Hundred (Verses) in what they deny. You can fall (into one-sided mistakes) by grasping their meaning (too literally). Again, it is similar to the meaning (of taking the mistaken option) that there are both results and no results (already) within a cause. Again, this is similar to the intent of the Peṭaka Treatise. At the time these discussions arose, people were all able to attain the path. Now, in our time, being attached to these teachings is a fault of people (of our time), and does not mean that the teachings themselves are to be denied. You should follow these (Buddhist treatises) and not blindly follow (the non-Buddhist ways of) Kapila and so forth. Again, using the Mahayana to destroy the Hinayana is rejected in the Vimalakīrti Sutra; if you grasp (a one-sided view) and do not perceive the principle of the Middle, then you are the same as those of the heterodox 403

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ways, but this does not mean that you take away the meaning of (skillful conventional) means.

2. Differences in the Teachings to Which People of Mistaken Views Are Attached

Second is clarifying the differences in the teaching to which heterodox people are attached. The "commentary from within the pass" [that is, Kumārajīva's commentary on the Vimalakīrti Sutra] says: (There is) one (type of) teacher who has three types of Dharma teachings: (1) attaining a teaching of all-wisdom [or "universal knowledge or wisdom"]; (2) attaining supranormal powers; and (3) attaining the heterodox teaching of the Vedas.

(Attaining) "all-wisdom or universal knowledge" (in this context) means that each person arouses one type of mistaken view regarding their reasoning and their mental understanding becomes clear and sharp, so that the wisdom based on this view is applied to all phenomena; therefore, this is called the "all-wisdom or universal knowledge of a heterodox view." (Attaining) "supranormal powers" (in this context) means that you attain the five supranormal powers such as transforming a city into salt, turning Śākya into a sheep, stopping up a river in your ear, and stroking the sun and moon. These are called the supranormal powers of those of heterodox ways. (Attaining) the teaching of the "Vedas" refers to understanding and knowing well the various worldly writings such as those on astrology, medicine, military affairs, fortunetelling, and so forth; this is called the heterodox ways of the Vedas. One teacher thus may attain three types of teachings that are not all the same. (The teachings of people like) Vatsīputra or of the (Mahayana) Vaipulya are also like this. If you wish to know about attachments to the Buddha Dharma and heterodoxy in terms of the four gates of the Tripiṭaka Teachings, each gate has three types: (1) directly arousing an understanding of the principle and then arousing mistaken views on the nature of wisdom, (2) attaining supranormal powers, and (3) having a literal understanding of (the teachings of) the four Āgamas. In this way the four gates include twelve types of differences in teachings (to which people can become attached). Again, the meaning of attainment includes the first three types of mindfulness within each and every one of the (four) gates: (1) mindfulness of (self-) 404

nature, (2) mindfulness of both (principle and actual phenomena), and (3) mindfulness of objects. (Mindfulness of) "nature" means to directly come in contact with the principle of the (threefold) truth. "Both" means cultivating both the principle and the actual together. "Objects" means universally coming in contact with all phenomenal objects. Again, if we were to consider this in terms of the Tripiṭaka Teachings, when you later attain the fruit of awakening this involves the three liberations: liberation through wisdom, liberation through both (wisdom and concentration), and unobstructed liberation (through the practice of concentration). Therefore, when the treasury of the Dharma (canon) was assembled (after the death of the Buddha), a thousand people were chosen, all of whom could use their unobstructed liberation to universally interpret the internal and external sutras and texts and overcome external enemies (in debate). The Abhidharmavibhāṣā-śāstra says that there is liberation from the obstacle of passionate afflictions, liberation from the obstacles to dhyanic concentration, and liberation from the obstacles to all dharmas. People who have liberation through wisdom attain the first kind of liberation (from the obstacle of passionate afflictions). Those who have liberation from both (wisdom and concentration) attain the second kind of liberation (from the obstacles to dhyanic concentration), and only the Buddha attains the third liberation (from the obstacles to all dharmas). In general, these are called the "unobstructed liberations." (It is the same regarding) losing the intent and becoming attached to (mistaken views of) the Mahayana and the four gates of the Shared, Distinct, and Perfect Teachings. Thus, there are thirty-six different types (of attachments to mistaken views) of Dharma teachings.

2. The Causes and Conditions for the Arising of Mistaken Views Second, the arousing of mistaken views has two parts: (1) clarifying (the causes and conditions for) the arousing of mistaken views and (2) differences in (the causes and conditions for) the arousing of mistaken views. 1. The features of the arising of mistaken views. First is clarifying the arousing of views. Sometimes the cause is dhyāna meditation, and sometimes the cause is hearing (the Dharma teachings). Sentient beings have been producing (bad karma) for long eons, and habitually forming various views in the past, yet through various lives they forget about them so that their offenses obscure their original understanding and their minds cannot quickly 405

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open (to awakening). Now if your obstacles (to awakening) are minor, you should be able to arouse various dhyāna meditations, or dhyāna meditation and views can arise together, or views arise after (practicing) dhyāna meditation, or views arise suddenly upon hearing someone else's exposition (of the Dharma). It is like a spring that is obstructed by earth or rocks, but when the obstructions are removed the water flows forth like a river. If the dark obstructions are removed false discriminations also pass far away, so that if for a day or ten days you continue without stopping, and one by one you question things yourself and one by one you understand them yourself, you begin to penetrate to the reality of things that you had been attached to, and even things that you had not been attached to are seen as empty and are spontaneously deconstructed. Again, you can skillfully explain your own (understanding of the) Dharma eloquently and without entanglement, adorned with appropriate words. If others attack you with challenges, you are able to sublimely respond with an explanation.

Where does this "wisdom of views [or insight]" come from? It comes from the constituent of reflection within dhyāna meditation. The constituent of reflection is the mental functioning of wisdom, which involves an excessive reflection on phenomena such that you do not know how to stop yourself. This is like a nimble horse that, when it starts sweating, cannot be restrained. If lecturers (on the Buddha Dharma) do not have their mistaken views moistened by the practice of dhyāna meditation, from the beginning they desire to make (unwarranted) discriminations and thus it will often be as though they were having their guts extracted or coughing up blood; in this way their lives will be restricted and finally, views (or insight) will not arise. If, however, the power of (dhyanic) concentration moistens their reflections, although the excesses make it difficult to control, you will not reach the point where (it feels like) your guts are being extracted, and often views (or insight) will arise.

If through this constituent of reflection you thoroughly study the principle of the path and conclude that for all phenomena results exist within the causes, this understanding becomes sharp and you can see meanings from afar, surpassing (the abilities of) other people. Because of this you criticize others for not understanding, and thus verbally abuse others, becoming attached to your own interpretation. When others are not able to criticize you, 406

then you become more convinced of your own truth, thinking that this is the true wisdom of nonarising, and that you have attained the sublime mind of (insight into) the principle (of reality). However, if this is inquired into in detail, it is seen to be merely a sharp-witted defense of mistaken views and delusions of worldly wisdom, including the eighty-eight afflictions, and a chain of perverted views and delusions. How can this be considered a "true understanding"? It should be known that this is the mark of the arousing of the views of Kapila [and the Sāṃkhya philosophy].

Suppose that through the constituent of reflection you inquire into all phenomena (and conclude) that results are not included in causes, and you clearly understand this view and your mind is ardently clever, so that even though there are many difficulties you are able to see through them and apply various proofs concerning the idea that there are no results within causes. Thus, you are able to destroy (the viewpoints of) others so that they are not able to respond, removing their views through verbal abuse. If others come to destroy you (or your arguments), you become even more attached to your views, thinking that they are the truth, always returning to verbally support only (the idea that) results are not included in causes. You should know that this is surely the arousing of the views of Ulūka [and the Vaiśeṣika]. Suppose through the constituent of reflection you consider that results both are and are not included within causes. The Great Treatise says, "Existence disputes nonexistence, and nonexistence disputes existence" and "Dīrghanakha ["Long-clawed," a nickname for Śāriputra,] was attached to (the view of) both existence and nonexistence and disputed with those who taught (the views of) existence or nonexistence." If you enter this mistaken view, you cannot exhaust the difficult problems (that will arise). How can this not be the arousing of the views of Ṛṣabha?

Thus, the reasonings of the six (heterodox) teachers are not the same, but surely if you understand well the attachments of the various teachers and their arousing of mistaken views and consider them carefully, although there are minor differences among them they all resemble each other in essence, that is, all these six teachers arouse mistaken views.

If through this constituent of reflection you reason that it is necessary for the self to exist but that it cannot exist within the four options of the views of the physical body, nor does it exist within the four options of the 407

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nonexistence of the three times (of past, present, and future), and claims that it exists as a fifth option that is unexplainable but contained in the scriptures—when this view is aroused and the mind's understanding becomes sharp so that you can question and give answers, so clever and quick that your ability to solve problems is like the pointed tip of a sword, and you can overcome others and establish your own (view) in a certain and unshakable way, you should know that this is the arousing of the views of Vatsīputra. If through this constituent of reflection you see all phenomena as an illusion or transformation, and arouse the features of exhaustion which is emptiness and see that even this understanding is empty, and there is no difference (in the emptiness) of both phenomena and the mind that understands (them) in that they are the same in being like an illusion or transformation, so that whoever understands this meaning can remove all deluded words—this is the arousing of the views of the (Mahayana) Vaipulya. If through this constituent of reflection you surmise that all phenomena are transient and arise and perish without abiding, that a personal self is unobtainable like the hair of a tortoise or the horns of a rabbit, that there are only true dharmas, and by analyzing the dustlike objects of these true dharmas, whether crude or fine, all are contemplated as transient and without selfhood, though they appear to have some reality—the arousing of such views and understanding matches that of the Abhidharma. Many people of old have heard (this view) and although they have interpreted names and characteristics in this way, it does not penetrate to the mental road (to buddhahood). If these views are aroused, then even though you remain in the dark regarding texts, you can advance a hundredfold in mysterious understanding. Those who are not aware (of true understanding) think that such people are wise and noble (and have attained this high level), but in reality they are not [wise or noble]. If such people were truly wise, their aspiration for awakening would be naturally luxuriant (in them) and arise together with understanding; they would be capable of overcoming passionate afflictions and attaining the level of skillful means. Now, however, even though they understand (the truth of) transience they increase in disputing, so that their aspiration for awakening sinks and their passionate afflictions flare up. Therefore, know that this is the arousing of the views of the "gate of Being or existence." 408

If through this constituent of reflection suddenly you arouse an understanding of emptiness—that is, the transience of arising and perishing is the "floating void" of the three types of conventionality (as causally arisen, continuous, and relative)—and by using various skillful means to analyze dustlike objects as empty, this view is sharp and clear. Thus, your spiritual functions become quick (and proficient), you have strength to overcome difficult problems, and you destroy (the mistaken views of) others and perfect your own. This truly removes delusions; it is the arousing of the views of the "gate of emptiness (or non-Being)."

If through this constituent of reflection, you consider all phenomena as both existing and not existing and you enter this gate, then difficult problems will never be exhausted. This is the significance (of the views) of the Peṭaka Treatise. This treatise was not transmitted (to China), but there is no end to the arousing of its habits (and way of thinking). This is the arousing of the view that things both exist and do not exist. It should be known that it is the same for the view that things neither exist nor do not exist. It should be known that if you penetrate to the principle (of the truth) through these four gates (of Being, non-Being, both, and neither) you can attain correct views, but if you lose skillful means you fall into the four mistaken views. Therefore, this is called "mistaken views within the Buddha Dharma." How can it be said that only attachments among the four gates of the Tripiṭaka Teachings lead to mistaken views? You can study the Mahayana of the Shared, Distinct, and Perfect (Teachings) for immeasurable eons and equally not realize the principle (of true reality). If you insist that this, (that is, only your own view,) is right, and grasp onto any of the four extremes, then mistaken views will burn you like a fire.

Now, with the constituent of reflection you can instantly arouse the previous understandings (of the four gates), and (advance further to see) that (1) the illusion of existence is like flowers floating in space in a dream, and make this understanding of existence a clear and sharp mental understanding. (2) Or (understand that) these illusions basically have no reality, and to have no reality is to be empty, so that the understanding of emptiness is clear and sharp. (3) Or understand "both emptiness and existence," analogous to an illusion or transformation that can be seen but also cannot be seen. (4) Or understand "neither emptiness nor existence," denying that the illusion exists 409

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and also that it does not exist. The chapter on contemplation in the Middle Treatise says, "If you say that phenomena do not exist and do not nonexist, this is called a foolish and deluded argument." People facing the path who can attain awakening upon hearing this teaching are called "those who attain (insight into) true reality." Those who with a deviant mind become attached (to this teaching or view) and give rise to vain disputes belong to the category of those who indulge in foolish and deluded arguments. These are the four views of the four gates of the Shared Teachings.

If through this constituent of reflection, you ponder the understanding of the four gates of the Distinct Teachings, that things within this world are an illusory dream, that this dream arises from the phenomenon of sleep, and that sleep is ignorance, by contemplating this ignorance you realize Dharmanature [that is, the truth of reality]; this also involves the four gates (of Being, non-Being, both, and neither). (1) You could say that Dharma-nature is like seven treasures in a well [that exist but are out of reach]; or (2) you could say that it is like empty space; or (3) you could say that it is like liquor or cream in a bottle [that exists temporarily or conventionally]; or (4) you could say that it is the Middle Path. These four understandings are clear and sharp; that is, they are the arising of the views of the four gates of the Distinct Teachings.

If through this constituent of reflection, you instantly understand (1) that ignorance is transformed into clear awakening, and this awakening includes all Dharma (teachings). Or (2) that ignorance is unobtainable and yet is transformed into awakening, so how can awakening be attained? Although it is unobtainable, it includes all Dharma (teachings). Or (3) awakening concerning so-called "Dharma-nature" is both attainable and not attainable, and (4) it is neither attainable nor not attainable. One single gate or teaching is indivisible from the (other) three gates, and the (other) three gates are indivisible from a single gate. This understanding is clear and sharp. If something is deconstructed, there is nothing that is not destroyed; if something exists, there is nothing that is not established. You are not able to excel beyond this, again (believing) that you have attained the forbearance of nonarising. This is the arousing of the views of the four gates of the Perfect Teaching. Thus, the four gates of Mahayana all can result in mistaken views; true words can become vain words because of the rise of mistaken views of 410

words, and because nirvana can give rise to the covetous desires of samsara. These four mistaken views are the basis for all mistaken views: (the options of) "self" and "other" are the basis for (the options of) "both together" and "without a cause." Therefore, after Nāgārjuna [in the Middle Treatise] deconstructed (the two options of arising from) "self" and "other," he showed that (arising) "together" had both faults, and "without a cause" is impossible, (arising from) self or other (causes) cannot be real, so how much more so for (arising) without a cause! If the trunk is destroyed, the branches follow; this is the meaning here. If the options of (causation by) "self" and "other" are established, (the other options of) "together" and "without cause" are thereupon established. Now regarding the arising of views from perverse attachments of the four gates of Hinayana and Mahayana, if we only clarify the meaning of (causation through) "self" and "other," then it is possible to know about the rest (of the options).

[1] As for the Tripiṭaka Teachings, it clarifies that great arising gives rise to smaller arising, that all arise from ignorance and yet there is no true arising. If ignorance is extinguished, all volitional activity is extinguished, but this is not true extinguishing. If you become attached to this view (that things arise and perish), this is the mistaken view of "selfness." [2] The Shared Teachings clarify that truly things do not arise (but are empty). Because they do not arise (substantially) there is arising, and all delusions arise. If these delusions are extinguished, this in turn depends on their nonarising. The attachment to (this view) is the mistaken view of "otherness." Delusions within this (triple) world are (thought to be) self(-caused), and true (emptiness) is an other-cause, therefore we have this teaching. [3] For the transworldly realm, the Dharma-nature is considered selfcaused, and ignorance is other-caused, so the Distinct Teachings surmise an ālaya consciousness that gives rise to all delusions, and that ignorance is extinguished through the deliberate cultivation of wisdom. (Ignorance) arises and perishes, but has no connection with Dharma-nature. This attachment to "otherness" gives rise to mistaken views.

[4] The Perfect Teaching expounds that the Dharma-nature gives rise to all phenomena and that the Dharma-nature extinguishes all phenomena; this reasoning can lead to the mistaken view of "selfness." The previous (Distinct Teachings) is like a weak lord and strong ministers; this (Perfect 411

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Teaching) is like a strong lord and weak ministers. The other two can be known in the same way, [that is, for the Tripiṭaka Teachings the lord is weak and the ministers strong, and for the Shared Teachings the lord is strong and the ministers weak].

When hearing (that the teachings are) the cause (of views), usually you arouse views based on the principle (of reality), with fewer arousing of (views based on) supranormal powers or the Vedas. When dhyāna meditation is the cause, usually you arouse (views based on) supranormal powers or the Vedas, and fewer views based on the principle (of reality). Those who arouse views based on principle can overcome scholars; those who arouse supranormal powers can overcome mundane worldly people. Mundane worldly people are attached to what is different and are not attached to understanding; scholars are attached to understanding and are not attached to what is different. Arousing (views based on) the Vedas can overcome both. If you can arouse all three together, this is most effective in overcoming both (worldly and learned people). Arousing (of supranormal powers) due to dhyāna meditation is as explained above, so here I should explain about arousing due to hearing (the Dharma teachings).

A practitioner who has attained dhyāna (concentration) but has not yet aroused mistaken views will certainly have his thoughts instructed by those who are temporarily in front of him. Your mind is already quiet and sharp, so when you hear that results are included in the causes, your mind will spontaneously open and be enlightened to a deviant wisdom or knowledge, and a hundred thousand meanings will become deep and reach far, like (water released from) a spring (that had been covered) with rocks. People who hear this will arouse the (heterodox) views of Kapila. It is the same for the other three (options, such as results not being included in causes, and so forth). If you hear of a fifth (category apart from the four options) that is unexplained but (supposedly contained) in the scriptures, and hear of illusions and transformations, you arouse the views of Vatsīputra. Of if you hear the four gates of the Tripiṭaka Teachings and understand one stanza, thoughts of views instantly arouse a deep understanding of transience but the contemplative mind hurriedly leaps (to conclusions) and is not able to control it, and this hearing (of teachings) causes an arousal of the mistaken view of the gate of "Being." The other three gates (of non-Being and so forth) are also like this. 412

If you hear the twelvefold gates or teachings of Mahayana, each gate will give rise to its own understanding, and your understanding will become clear and sharp, so that you can go beyond what you have heard before. Although this understanding is aroused, if you do not use great (skillful) means you cannot enter even (the level of) the wise ones of the Hinayana. Again, these are not (the same as) the deviant understandings of (non-Buddhists like) Kapila and so forth; therefore, you should know about arousing the views of the twelvefold gates of Mahayana.

2. Differences in the arising of mistaken views. Second is to clarify the differences in arousing the phenomena (of mistaken views). The heterodox path (of the Sāṃkhya philosophy) of Kapila directly arouses an understanding of mistaken views. This understanding is heroic and its deviant wisdom or knowledge surpasses that of others, such that it cannot be subdued, and you attain a kind of all-wisdom [or a "universal knowledge concerning phenomena"]. If you directly arouse supranormal powers, such as walking on water or fire, or can freely hide or manifest yourself, who would not call such a person a noble sage? Tripiṭaka Master Paramārtha said, "In the country of China there are two types of blessings" in attaining supranormal powers. If you directly arouse (knowledge of) the Vedas and come to know worldly writings, then on reading various texts you can understand them at a glance. Or if you furtively read the Tripiṭaka or Mahayana sutras, you can know them at one reading, and in turn with this knowledge you can adorn your Dharma teachings. If you are like this, you may confuse the inner and outer (Buddhist and non-Buddhist teachings) so that you can hardly tell the difference between them. Now there are many who have returned to lay life, dreading official duties, and have entered heterodox paths, stealing the meaning of the Buddha Dharma and pilfering it to understand Zhuangzi and Laozi, finally mixing them up so that beginners become confused as to who or what is correct and who or what is deviant. This is the arousing (of mistaken views) based on (becoming accomplished in) the teachings [of mundane knowledge, such as those] of the Vedas.

Each single type of heterodox path includes attaining three types (of mistaken views); with respect to people there are seven types (of mistaken views). That is, there are three types of single (mistaken views), three types of multiple (mistaken views), and one type of all-inclusive (mistaken 413

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views). It is the same for the other two heterodox paths, so together there are twenty-one differences that can be attained. Regarding the six (heterodox) teachers, each has three (types of mistaken views), for a total of eighteen. Regarding people, they can attain many or few (mistaken views), but there are forty-two types of differences that can be attained. There are differences in the arousing of views by people like Vatsīputra or of the (Mahayana) Vaipulya. Again there are three types of single (mistaken views), three types of multiple (mistaken views), and one type of all-inclusive (mistaken views). As for the differences in arousing deviant views by those within (the Buddha Dharma), if we look at each and every gate or teaching and how it surmises regarding the principle of the (Buddhist) path, and distinguish them carefully, we can say that [for those who arouse attachment to the gate of Being] there is the attainment of the mistaken view of mindfulness of self-nature, or the liberation through (imperfect) wisdom [as explained above]. It is the same for the other (three) gates. Whether you attain only one or many supranormal powers, such as mastering (the power of) flight, there is the attainment of the views of the mindfulness of both (the principle and the actual), and liberation from both (wisdom and concentration). If you master both the supranormal powers and wisdom but are not able to teach the Dharma, you should enquire into the sutras and treatises, or listen to the teaching of others, and thus become proficient in the technical details (of the Buddhist teachings), whether at the bottom with a penetrating knowledge of [worldly information such as that of] the Vedas, or at the top with a penetrating knowledge of Mahayana, always using your own views to digest all the teachings and using the teachings to adorn your own views. As for the four gates, each has three types (of mistaken views), and regarding people again there are seven meanings. Whether for the Shared, Distinct, or Perfect Teachings, the four gates each involves directly arousing the understanding or liberation of (imperfect) wisdom, each involves the transformations of supranormal powers, and each involves knowledge of internal and external texts, so that you yourself claim to have the path and the truth and others say that this is a high achievement. Now, however, we must say that these are mistaken views. One gate has seven (variations), giving a total of eighty-four types (of mistaken views).

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Again, previously we have discussed differences (in mistaken views) in general; now we should discuss each one of the differences (specifically). The three heterodox paths and the six (heterodox) teachers may be the same in arousing (a kind of) universal wisdom or knowledge, whether it is a universal knowledge of the mistaken view of Being or a universal knowledge of the mistaken view of nothingness. In this way, these various types of universal wisdom or knowledge are distinct in what they reason about, and therefore the wisdom or knowledge of the views are different. Each affirms what it apprehends and denies that of others. The Lotus Sutra says, "The jackals are already dead." This clarifies that when the sharp afflictions arise, the dull afflictions have already sunk (out of sight); therefore it is said that they "are already dead." It then says, "The great evil beasts compete to come and chew on them," that is, the single view to which you are attached is able to devour all (other) views. [The Great Treatise says:] [A brahman named] *Vivādabala ("Great Debater") said that all of these teachers ultimately have an ultimate path, but Mṛgaśiras ("Deer Head") was the most supreme.

You should know that such "universal knowledges" each has its own differences, up to and including the universal knowledge of the four gates of the Tripiṭaka Teachings and the universal knowledge of the gates of Mahayana; each have their attachments due to mistaken views and mutually swallow and devour each other. Each is different and should be understood accordingly. Next, differences in the phenomena of supranormal powers are as follows. Supranormal powers are attained with dhyāna meditation as the cause, but there are differences in the attainment of dhyāna meditation. Heterodox paths outside (of the Buddhist path) arouse supranormal powers always with the (four) basic dhyāna meditations as the cause, or (they arouse them) with the first, second, third, or fourth (stages of dhyāna meditation); the power and function (of the supranormal powers) differ depending on their causes. The internal (Buddhist) deviant views also have the (four) basic dhyāna meditations as the cause or have "pure dhyāna meditation" as the cause. The superiority or inferiority of the functioning of these supranormal powers depends on the shallowness or depth of their causes. The Great Treatise says, "The functioning of supranormal powers is extensive when it is based on (proper) 415

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causes; the functioning of supranormal powers is inferior when there are not (sufficient) causes." Moreover, dhyāna meditation is the actual practice and supranormal powers are its functioning, and both correspond to the "adornments of meritorious virtue," so there is no place or reason for them to compete. But if you compare their causes, they all differ in their functioning. Next is differences in [various worldly learning such as] the Vedas. Those of heterodox paths outside (of the Buddhist path) arouse (views) and read texts on "regulating the home and aiding the world." The books are not the same (for everyone), and their contents are different. Those who read much (of such texts) have an extensive knowledge, but those (who read) few have a narrow knowledge. They have a lasting pride and think themselves to be great, but all depend on different texts. As for those of heterodox views within (Buddhism) who do not arouse such views and do not read the texts of heterodox paths external (to the Buddhist path), their knowledge is narrow. Those who do read (these texts) have an extensive knowledge. Those who do not arouse (views) nor read the texts of the Tripiṭaka Teachings do not know (much) about the names and characteristics of this world, and so their knowledge and views are narrow. Those who do read (these texts) have an extensive knowledge. Those who do not arouse (views) nor read the texts of the Mahayana do not know about the names and characteristics of the transcendent world, so their knowledge is narrow. Those who do read (these texts) have an extensive knowledge. You should thus know that the teachings of [worldly knowledge such as] the Vedas all have differences, phrase by phrase. Next is to summarize the difference among the deviant views. Both those internal and external (to the Buddhist path) clarify matters of wisdom concerning the principle (of the truth), of supranormal powers, and of various texts. If you establish virtues and regulate your mind, and respect others and humble yourself, then your voice will move others. But just as it is difficult to tell if the fruit of the āmra (mango) is mature, so (it is difficult to tell) what is good and bad [or "fine and ugly"] under the sun, and to measure wrong and right. But now it is very easy to judge (these mistaken views). As for the seven types of different (views) of Kapila (and so forth), if you examine their root, they all arise from a deviant (or false) view of nothingness. Suppose you surmise that "results are included in the causes," denying all other teachings and only affirming this one option, and you manifest various 416

supranormal powers and influence the mundane worldly people of the times, lead people to believe and accept (the view) that results are included in the causes, quote from different traditions of [worldly texts such as] the Vedas so that (the understanding of various) names and characteristics (of things) are adorned with (the idea that) results are included in the causes, and establish your practices on this basis and rely on this purport for the tendency (of your practice). If (the idea that) "the results are included in the causes" is the ultimate teaching and you become attached to it, then you will be physically, verbally, and mentally moved to produce immeasurable offenses, as explained below. Because of this you can examine and know that this is the heterodox path of Kapila. That of Ulūka and Ṛṣabha are likewise; they start by arousing the deviant view of nothingness and finally return (to this purport) and become attached to it. Vatsīputra is also like this. The four gates of Hinayana and Mahayana should also be understood in accordance with this. If these (mistaken views) are examined as to their original basis and investigated by returning to their gist, (their differences can be seen) as the flow of clear and muddy (waters) are distinct (from each other), and varieties of beans and barley (can be distinguished). How can you exaggerate and put (the teachings of) Zhuangzi and Laozi on a par with that of the Buddha Dharma, or mix up and confuse the deviant views from the correct? (On what basis) can you extract the Mahayana as different from the Hinayana? If your own practice (for your own benefit) is not clear, how can you save others? Both teacher and disciple will fall together (into mistaken views). 3. The Faults of Mistaken Views

Third is to clarify the faults (of mistaken views) in two parts: (1) clarifying the faults and (2) lining up and determining [the true and the false]. 1. Clarifying the faults of mistaken views. First is clarifying the faults (of mistaken views).

1. Mistaken views of non-Buddhist paths. In India there were basically three (types of mistaken views), and the same can be said of China. Zhou Hongzheng interpreted the three gist (of the Chinese traditions), saying that the Book of Changes makes judgments based on the eight trigrams, and yin and yang (reveals) good and bad fortune; these clarify the gist of things in terms of their existence. Laozi's "fusing with the void" clarifies the gist in terms of nothingness. Zhuangzi's "spontaneity" clarifies the gist in terms of 417

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both existence and nothingness. The various branches (of these traditions) all emerge from the original founders, so for now I will clarify their faults in these terms.

As Zhuangzi said, "rich and poor, suffering and pleasure, right and wrong [or "positive and negative"], attainment and loss—all are spontaneous." To say that things are spontaneous is to deny (the idea of) results; to not discuss previous karma is to deny (the idea of) causes. The regulation of ritual propriety and the ideal of benevolence are for protecting our physical bodies and bringing peace to the country; if these things are not practiced, it will lead to the extinction of the family and the end of the household (lineage). However, they merely establish virtues for the current world and do not provide guidance for retribution or reward in the next world, which means that results are denied but causes are not denied. If it is said that felicitous matters flow over into the next life, then, if lined up with the previous (teaching), this means that there are both results (in future lives) and there are no results (in future lives).

Each single (tradition) has three practices. [First, in terms of the view of existence:] (1) by surmising existence, you practice good deeds; (2) by surmising existence, you practice evil deeds; and (3) by surmising existence, you practice neutral deeds. As it is said, the principle of the matter is as it should be; that is, riches should not be actively sought, poverty should not be bitterly avoided, birth and life is not necessarily a matter for rejoicing, and why should death be dreaded and feared? With this "empty mind" you can dwell in riches without being haughty and can dwell in extreme poverty without discomfort. If your covetous and angry mind has ceased and you have embraced a calm and peaceful (mind), you can instruct others in the way of natural spontaneity and entice people to realize the principle (of the truth). These are the (positive) attainments of this (view). However, such attainments are of many types [and not all are positive]. If you say that there are never any desires and this sublimity is contemplated, then what are the desires that are missing? [In the past people have] declined social rank and rejected official posts, and "washed their ears and returned the bulls" in order to guard their lofty aspirations. This involves rejecting the desires of this realm of desires and aiming for the higher and superior goal of sublime liberation, that is, the sublime (attainment) of the first dhyāna meditations. How do you know that 418

these are attained? In the Zhuangzi the [Yellow] Emperor asks about the Way and (learns that) by contemplating mysterious energies you can perceive the various things within your body. To take this as the Way resembles the supranormal powers, insights, and contemplations that are aroused in the sublime attainments of the first (stage of) dhyāna meditations.

If we say that the causes of suffering have covetous desires as their basis, then being liberated from covetous desires is the attainment of nirvana. This means that there are no desires in the triple world, that this is the attainment of the sublimity of extinction and cessation and the sublimity of liberation. Again, this dharma is called "undefiled" (by the outflow of attachments); if this dharma is defiled (by attachments), then nirvana is defiled (by attachments). If there are no such defiled desires, you have attained the one path of subtle sublimity. If these desires are made sublime, then there are neither desires nor the sublime. What, then, is attained? Since they do not know the desires of the realm of desires, nor the sublimity of the first (stage of) dhyāna meditations, how can they know the sublimity that follows after desires (have ceased)? Even if we tentatively suppose that they will advance gradually in accordance with their capabilities, so that there can be a "veiled" discussion of desires and sublimity, they cannot attain a clear expression (of this) nor explain the full meaning. However, if you stop calculated desires and contemplate the sublimity of spontaneity, then dangerously biased actions are already removed and the wind of benevolence is present. These all surmise existence and spontaneity to perform what is good.

Again, if you surmise spontaneity and a natural, carefree spirit or energy, without any attempt to follow what is good, and even if you do not move to actively produce evil but the spirit of harmony is wounded, this cannot be said to be "spontaneous." Even though there is no grasping or abandoning, this is merely acting "neutrally" (without good or evil), and since karmic actions are not yet extinguished, who can doubt that eventually you will receive karmic recompense? Those who surmise spontaneity and produce evil say that the myriad things are all spontaneous, and so produce evil as they wish and finally return to spontaneity. This, however, can hardly be considered a "lack of desire," but rather is unrestrained desire. This is the opposite of "sublime"; instead it is "crude." Zhuangzi rejected (the Confucian ideal of) benevolence and righteousness, saying that although promoting the ideal of benevolence 419

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and righteousness restrains minor robbery, it has no effect on major robbery, and this becomes a scheme that will overthrow the country. But basically (Zhuangzi's idea of) stopping desires through spontaneity promotes a spontaneity that produces evil. This meaning should be known. Next, regarding mistaken views in India, the mistaken view of emptiness is the strongest, so now I will discuss advantages and faults regarding this (mistaken view of emptiness). There are three types of mistaken views of emptiness: (1) deconstructing the causes but not deconstructing the results, and deconstructing the results but not deconstructing the causes; (2) deconstructing both causes and results, and not deconstructing all phenomena; and (3) deconstructing causes, results, and all phenomena. (In this context) "all phenomena" refers to the three kinds of unconditioned (nothingness). How is the third type of heterodox path different from the Buddha Dharma? The Great Treatise clarifies that the emptiness of the Mahayana and Hinayana differ in (directly realizing its) essence and (attaining it) analytically. Heterodox paths also (realize emptiness through) essence and analysis; how is this different (from Buddhism)? (The answer is that) heterodox paths follow deviant (understandings of) causes and conditions, or (teach) that there are no causes and conditions. Whether through analysis or (direct realization of its) essence, they may conclude that ultimately things are empty, but whether through analysis or (direct realization of) essence, the Buddha's disciples know from the causes and conditions of passionate attachments that things are ultimately empty. Someone has said, "Deconstructing words (through analysis) is not (the same as directly realizing) the essence." Now, to clarify this, the Middle Treatise from beginning to end has "deconstructing" as its theme, and "deconstructing" is a different way to express (realizing) the essence. Therefore, we do not distinguish wrong and right and large (Mahayana) and small (Hinayana) in these terms. We rely only on the Great Treatise to analyze the correct (understanding of) causes and conditions differently than that of heterodox paths, and to (directly realize) the essence of the correct (understanding of) causes and conditions differently than that of the Hinayana.

If you arouse a mistaken view of emptiness in terms of a wrong (understanding of) causes and conditions, again there are three types of actions, (good, evil, and neutral,) but mostly evil is produced. Those who truly 420

contemplate emptiness know that things arise from passionate attachments and do not produce good (deeds), let alone evil (deeds). Those who arouse a mistaken view of emptiness do not argue over the fruits of their karmic rewards or their wealth or status, but they do dispute over emptiness. They feel friendly and arouse passionate attachments toward those who agree with their own doctrine of emptiness, but they feud bitterly with those who praise (the idea of) existence and deny emptiness, and they become angry and vexed, saying that those people do not know emptiness, and so they arrogantly treat them like dirt. They do not have a proper awe toward the mind of emptiness and have no sense of propriety, and being unrestrained emotionally and indulging in desires, they destroy the correct view (of emptiness), proper demeanor, and a pure life, and after death they will all fall into hell. The six teachers (of the heterodox paths) say that those who feel shame will fall into hell, and those who do not feel shame will not fall into hell. [According to this mistaken view,] whether they use the back of a [statue of the Buddha as a cutting board to mince] fish, or use sutra [paper to plaster folding] screens, or urinate into a well during a thunderstorm, or rebel against their fathers and are arrogant toward their mothers, thus making advancing on the path (to awakening) more difficult, they claim that these are not obstacles. But matters that are intimate are different from that which is unfamiliar, and they are not the same. If you yourself perform such debauched and evil deeds, and also teach them to others so that you all perform these negative acts together, you will lose your propriety and become like a beast. How can you gain the approval of the world? Those (with this mistaken view) may say that there are no obstacles (created by evil deeds), but they do not dare to defy their lord or act arrogantly toward their sovereign queen. They are begrudging of their own bodies, and so (the safety of) their physical bodies is (in fact considered) an obstacle. When such people directly arouse these mistaken views, these views and (their results) flame up, so that you cannot attain dhyāna (concentration) for a long time. If (these mistaken views arise) after you attain dhyāna (concentration), most of the results of dhyāna meditation will be lost. The dhyāna (concentrations) after the arousing of these mistaken views are mostly demonic dhyāna (concentrations) and demonic (supranormal) powers, such as prediction of good or bad fortune or knowing the thoughts of others.

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Again, if we expansively consider [various worldly teachings such as] the Vedas, and provide evidence for this view and lead people to believe and accept it, since (these mistaken views) destroy worldly and transworldly good, this is like a man-eating dog; you are not satisfied if even one view is not yet deconstructed. The mind with such a view (of negative emptiness) is satisfied when all phenomena are deconstructed, but just when it is satisfied, it flares up again. Internally (in this mind) there is no action that accords with reality, but only empty disputation and calculation, like the howling (of dogs) seeking food. People become attached to emptiness and argue that it exists; they seek to deconstruct the marks of emptiness and existence, like dogs showing their fangs. The way they praise themselves is like the baying of dogs. They destroy others by attacking them and establish themselves by pulling down (others). Again, the way they hold unresolved doubts is like dogs showing their fangs. The way they make others fearful is like the baying of dogs. It is like a dog guarding its house and scaring others by barking. Again, these people are always doing evil themselves and teaching others (to do the same) in four ways: (1) doing evil oneself but encouraging people to do good; (2) pretending to do good oneself and encouraging people to do evil; (3) both doing evil oneself and encouraging others (to do evil); and (4) both doing good oneself and encouraging others (to do good). 1. Those who do evil themselves but encourage people to do good say that they have penetrated to the principle (of the truth) themselves and thus have no obstacles regarding evil, but they (think that) you are still shallow in your practice and therefore it is necessary for you to cultivate good deeds; so they teach and lead others to first do good deeds.

2. Those who (pretend to) do good themselves but encourage others to do evil say that they themselves are the teacher and should do good in order to "soften their light," but since you are practicing the correct (path), (it is not a problem if) you do evil (deeds).

3. Those who both do evil themselves and encourage others to do so (think that) both (they themselves and others) are practicing the true path. 4. Those who both do good themselves and encourage others to do so (think that) both (they themselves and others) are practicing a tentative path. These four options are different but all involve evil at their basis, and will cause you to sink due to karmic retribution. Why should you follow these paths?

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Again, having a mistaken view of emptiness yet doing what is good is as follows: in emptiness there is no "good" or "evil," but nevertheless you should practice what is good. As for those who do not practice what is good, the god Viṣṇu will be angry and cause those sentient beings to suffer, and due to suffering they will produce karma, and due to past karma they will receive retribution in the present life. But if in the present you keep the precepts and do ascetic practices, you can restrain the current appearance of evil karmic results and even attain the exhaustion of passionate outflows. Therefore, you should do what is good, such as keeping the precepts and regulating your body, minimizing your desires and knowing what is sufficient, or wearing rough clothing and eating grass or vegetables. But if you practice based on (a mistaken view of) emptiness and give rise to (emotions such as) happiness or anger, this (mistaken view of) emptiness can result in hatred or passionate attachments, and it will become the place for calculated arguments. If you attain dhyāna (concentration) and then arouse this mistaken view (of emptiness), the dhyāna concentration will disappear and mistaken views will flare up. If you attain dhyāna (concentration) after you already have mistaken views, these will be demonic dhyāna (concentrations) and demonic (supranormal) powers. In this way, for those with mistaken views of emptiness there is one way to practice for oneself, and four ways for teaching others, as explained above. (In this case,) practicing for oneself and transforming others depend on your karma, and the world floats or sinks in accordance with your karma, so (in the final analysis) what connection does this have with the path (of the Buddha)?

Next, being attached to the mistaken view of emptiness, without doing either good or evil, means that you act naturally and remain cool and composed. Although you are said to be "cool and composed," if you are praised you become passionately attached [to your own importance], and if criticized you become depressed [for not receiving "proper" attention]. If you seek to promote yourself through this "composure," you should know that this "composure" is a basis for the arousal of passionate afflictions. If (in this situation) you attain dhyāna (concentrations) and then arouse this mistaken view (of emptiness), it is as explained above. Again, if through [worldly learning such as] the Vedas you penetrate to a pilfered understanding of the Buddha's teachings and then, adorned with (a karmically) neutral (view of 423

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emptiness, begin to argue), this is like (dogs) showing their fangs and baying and barking; immeasurable bonds of afflictions will arise from these "neutral" (actions). (As above,) there is one way to practice for oneself, and four ways for teaching others. If these people do not arouse dhyāna (concentration), karma will drag them into the evil destinies. If they do arouse dhyāna (concentration), they will experience rebirth in accordance with their dhyāna (concentrations). If their karma (from dhyāna meditation) is not yet mature, they will be pulled primarily by whatever karma was the strongest in their previous lives. You should know that these various mistaken views are not able to overcome delusions. How can it be said that they sever delusions? The features of attainment and faults (of mistaken views) regarding (the belief that things) both exist and do not exist, should be known in accordance with this (previous explanation).

End of Fascicle 10, part 1.

2. Internal Buddhist mistaken views. Next is clarifying the attainments and faults of internal (Buddhist) deviant views. The four gates [of the options of Being/existence, non-being/emptiness, both, and neither] of the Tripiṭaka Teaching are basically for realizing the principle (of awakening), but some people become attached to vain argumentation, and obtain dhyāna (concentration) while arousing mistaken views, (thinking) both (to be) in accordance with the sutras. If you become attached to these gates you will surely arouse good (deeds), but you are associated with mistaken views and in turn arouse the three (karmic) actions [of word, thought, and deed]. These good deeds will consist mostly of producing karmic recompense for other beings, but if you grasp and become attached to the gate of Being, you will give rise to passions and anger. Those who are victorious will fall into the pit of pride, and those who fail will fall into the hellish prison of sorrow. Since (in this case) this gives rise to passionate afflictions, the gate of Being instead blocks (the path to awakening) so you cannot attain liberation.

As for those who perform evil (deeds), they become attached to (the idea of) Being or existence and affirm it, while rejecting all others as mistaken. On the basis of this gate of Being, there is no evil that they will not do. The demons of mistaken views enter their minds and they only increase their negativity. Of the ninety-six paths, three are in accordance with the Buddha Dharma; thus, we have the Abhidharma paths and the paths of the sutras. However, 424

if the five hundred arhats [who gathered for a council after the death of the Buddha] attained liberation through this gate or teaching of existence, how can you say that it is a deviant view? People in the present time perversely grasp onto it (one-sidedly) and thus the demons (of mistaken views) enter their minds; therefore, this is called the "Abhidharma demons." Or they enter through mistaken views or enter through (the practice of) dhyāna meditation. (As explained above,) there is one practice for (the sake of) oneself, and four for saving (other) people. The one gate (of existence) is such; the (other) three gates are also likewise.

As for the Shared, Distinct, and Perfect Teachings, each has the four gates that may give rise to mistaken views. One view includes the three (karmic) actions. As for those who do good deeds, this should be known (as explained above). As for those who do evil, they become attached (for example) to the Mahayana teaching that covetous desires are themselves the path, or that the three poisons (of greed, anger, and ignorance) encompass the entire Buddha Dharma. These types of true words [such as "passionate afflictions are (indivisible from) wisdom"] originally were meant to extinguish passionate afflictions [and not just mistakenly affirm them], but if they are onesidedly grasped as attachments they will instead give rise to karmic bonds. As you are praised or slandered, you will become depressed or passionately attached, become deceived and arrogant, get into verbal shouting matches, and compete (with others) over fame and fortune. (As before,) there is one practice for (the sake of) oneself, and four for saving (other) people. Since you are not yet without any defiled outflow (of passions), your ignorance smooths the way for karma, the power of karma incites rebirth, and where will it all end? I cannot explain in detail here but (the details) should be known in accordance with the above (explanations).

In this way, mistaken views are in opposition to the noble path, and also are able to give rise to and lengthen (the span of) various offenses and faults. Those who are not aware of this become attached to (mistaken views) and say that these are the path. Even if they know that these are mistaken views, they follow these views and their actions lead to their own fall and oblivion. How can those who are moved and not moved by mistaken views still cultivate the steps on the path (and attain awakening)? Thus, I have summarized how mistaken views are aroused and give rise to various faults. 425

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2. Lining up and determining the true and the false. Second is to clarify the lining up and determining of the true and false (regarding mistaken views). First is to line up and determine regarding the Dharma teachings that arouse (mistaken views), and second is to line up and determine the differences in the Dharma teachings on which they depend. 1. Determining teachings that arouse mistaken views. Now, in general, the names and numbers are the same for the four options of the heretical paths external (to the Buddhist path) up to the mistaken views of heretical paths in the four gates of the Perfect (Teaching), shared with (the worldly teachings such as) the Vedas through the gates of the Perfect Teaching of the three bases of thought (of sensation, body, and phenomena] and the three liberations. The offenses and fetters from the mistaken views that are aroused are not different. They are analogous to a chain with (both) gold and steel links. Again, from the four options of the heretical paths to the four types of mistaken views of the Perfect Teaching, although the words may be pure and beautiful, the essence of passionate afflictions that are aroused are defiled. This is analogous to a jewel and a rat both being called "an unpolished gem." Again, from the four options of the heretical paths to the four types of mistaken views of the Perfect Teaching, although they are the same in having to be polished and tempered, some are perfected and some are not perfected, analogous to a cow and an donkey both giving milk: [cow's milk when churned provides butter, but a donkey's milk when churned only gives up urine]. Again, from the four options of the heretical paths to the four types of mistaken views of the Perfect Teaching, some are harmful and some not harmful. This is analogous to the two fruits of kālaka and tinduka [trees; one is an edible persimmon and the other, though it looks the same, is harmful if eaten]. The assumption of an (ātman-like) spiritual soul is a teaching of bondage and is not the same as (the idea of) a self with mastery (of liberation). Each person is attached to their own views and rejects the others as false speech; they mutually reject each other, so how can they pass on to the truth? They claim that (only) their own (view) is the true path, but instead they take the path of Being; seeking to attain nirvana, they sink into the cycle of birth and death. They say that they themselves have the truth as it should be, but end up deviant and one-sided. They give rise to passionate attachments regarding objects of passion; they give rise to anger regarding 426

objects of anger. Even if they arouse compassion, is this not just pity based on their passions and mistaken views? Even if they calmly bear the anointing and cutting off (of their hands), this merely strengthens their forbearance regarding arising and perishing. Although it may be called all-wisdom, it is only worldly speculation. Although they may think they have attained the transformations of supranormal powers of the (four) basic (dhyāna meditations), these are still defiled transformations. They are worldly wisdom and explanations of what you have read in (worldly writings such as) the Vedas, and not (the true Buddha Dharma of) the powers of dhāraṇī spells nor the flow of the universe. Although they sever the dull afflictions, this is like the progress of an inchworm. The healing of a worldly physician lasts for a while but then (the disease) arises again. The eighty-eight afflictions gather, as vast as the sea. The cycle of birth and death in the triple world is a limitless ring of suffering. If they fall into attachments for passions they will not be able to escape for a long time. This is all due to the illusions and falsity of mistaken views. How can they be taken for the true path?

2. Determining the differences in the teachings on which mistaken views depend. Second, regarding the differences in the teachings on which (mistaken views) depend: all mistaken views depend on their own Dharma teachings. The three (types of) heretical ways external (to the Buddha Dharma) rely on people who still have the outflow of passions, arouse defiled phenomena (of passions), and with thoughts of defiled passions become attached to (Dharma) teachings. This attachment to teaching and attachment to thoughts is the essence of their argumentative quarreling. It does not stop with the initial "seizing of heads and pulling out of hair" [of a physical brawl]; after arousing these mistaken views you claim that this is nirvana, the attachment to these views is fierce, and its poison increases and the struggle vigorous. The teachings on which these depend are not true, and the views that are aroused are also false. Although these are deviant teachings, if you intimately comprehend their intent you can realize the correct features (of their teachings) by means of their deviant features. This is just as the small causes and conditions, such as the wafting of a flower (petal) or drifting leaves, can lead to the awakening of a pratyekabuddha; how much more so for the (potential benefit of) old (pre-Buddhist) worldly teachings! However, even if (the awakening of) the pratyekabuddha is right, that does not mean that 427

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the flowers and leaves (themselves) are the "right (correct) teaching." The heretical ways external (to Buddhism) can provide a "secret awakening," but these teachings are merely a passage for mistaken views and are not the true Dharma teachings. They all depend on a mind of attachment, and attachment to teachings of (passionate) attachments in which the causes and results are in a mutual struggle. Surely there is no doubt that these deviant teachings give rise to deviant views!

As for the four gates of the Tripiṭaka Teachings, this is a transworldly Dharma teaching by transworldly noble people. Its essence is pure and it extinguishes the bases of passionate afflictions. It is not only the sutras (with the discourses) of the Buddha that contain the true Dharma teachings; (the teachings) spoken by the five hundred (arhats) are also efficacious for attaining the path. The Sutra of Sublime and Supreme Samādhi says: After the Buddha left this world, in the next one hundred years there were one hundred thousand people who became home-departed ones, and ninety thousand people attained the path. In the second one hundred years, one hundred thousand people became home-departed ones, and ten thousand attained the path.

You should know that by means of a mind of nonattachment, you do not become attached to teachings of nonattachment. With an aspiration (for awakening) that is right and true, an awakened awareness of the transience of all things and of each thought as it arises and perishes, (knowing that what is there) in the morning may not last until the evening, seeking for escape (from the cycle of birth and death), you do not "close the gate" (to the true Dharma teachings) and give rise to defiled passions and arouse vain arguments. This is analogous to a person who wishes to quickly see the king and, having been granted an audience for an interview, can enter (the city) through (any one of) the four gates; why should he linger and stop to argue over which (gate) is better or worse? You should know that a gate is a passageway, and it is not necessary to quarrel or calculate [about which is better if they all allow entrance]. Again, it is like medicines for curing disease; (if they work) it is not necessary to distinguish between them. Quickly escape the burning house (of this world) and exhaust all suffering. When true clarity [or, "awakening concerning the truth"] is aroused, you are enlightened concerning the 428

ultimate path, so ultimately there is nothing to argue about. If there is no argument, there is no karmic retribution. If there is no karma, there is no cycle of birth and death [with its suffering and causes of suffering]. There is only the path and extinction (of suffering). There is only the repose of the basis of the mind; causes and conditions (for karmic retribution) do not exist (substantially), and argumentative quarrels are extinguished. There are only right views and no deviant mistaken views.

Again, although it is said that the four gates (of the Tripiṭaka Teachings) are the true Dharma teachings, if you become attached to these four gates with a mind of attachment, then you give rise to deviant mistaken views, perceive the differences between the four gates, and arouse argumentative quarrels when cultivating the causes (for awakening). This is analogous to a person who has lived for a long time within the city gates [and really knows the neighborhood], who can distinguish among the tiles and the trees and evaluate what is fine and what is coarse, who then says that the southern (gate) is good and the northern one is bad, or the eastern (gate) is fine and the western is crude, thus delaying himself and not making any forward progress; this is not a fault of the gate. It is the same for those who have attachments. They may distinguish among names and forms [and make verbal scholastic distinctions], have a broad knowledge of passionate afflictions, cultivate many steps on the path, gather a large assembly for the sake of fame, boasting and seeking attention, beating their own drum and flying their own proud banners, acting pompously before others, "mutually arousing a quarrelsome spirit, grasping their heads and tearing out their hair," which vastly inflames the eighty-eight types of passionate afflictions such as anger and passionate attachments—all due to a mind of attachment. Although you have entered through the gate of the true Dharma teachings, you still give rise to deviant mistaken views. The passionate afflictions that are aroused are no different from those of the heretical ways external (to the Buddha Dharma), even though the teachings that are discussed are as far apart (from these external ways) as the heavens are from the earth. The Great and Broad (Vaipulya) Dhāraṇī Sutra speaks of those who argue over various (impractical) questions about a bridge (instead of crossing it), and they are scolded by a wise person. People should be the same way. For the sake of the (academic) path of learning, you cultivate (and study the details concerning) the four 429

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gates (of teachings), spending thirty years making distinctions concerning one gate and not yet fully clarifying it; when your efforts begin to show a smidgen of results, "you are already old and can no longer partake in the three flavors [of home-departing, reading and chanting (the sutras), and sitting in meditation]." Birth is empty, death is empty, and one life has been thrown away in vain. This is like all these questions concerning a bridge; of what use is it all [if there are only questions and you do not actually cross the bridge]? This is due to a mind of attachment being attached to Dharma teachings of nonattachment, and thus giving rise to deviant mistaken views. Next, as for the four gates of the Shared Teachings, the essence (of all things as empty) is the true Dharma, and (these teachings) penetrate close to the conjured city [that is a waystation before the final goal]. The previous (teachings of the Tripiṭaka) were roundabout (ways to awakening); this is direct. Although there are differences in being skillful or clumsy, they are not distinct in that they both penetrate to the place (of awakening), just as the Heavenly Gate [opening to the direct road to the emperor's palace] is straight and adorned with flowers, and the other gates lead to a roundabout way and are plain. You should not dwell at either of these two gates, yet both allow for penetrating and progressing (toward awakening). But if you (stop to) count the tiles and the trees (at the gate), they can both delay and obstruct (your progress). If you are not sluggishly delayed by these Dharma gates, then you will not be attached to arguing about what is the cause and what is the result; this is called the mind of nonattachment. If you are not attached to Dharma teachings of nonattachment, you will not give rise to deviant mistaken views.

Next, if with a mind of attachment you become attached to this direct gate [or teaching that leads directly to awakening], you will give rise to deviant mistaken views. If you make distinctions concerning the features of the gate for the sake of fame, for drawing a crowd, for victory (in debate), or for (material) benefit, then the bonds of hatred, covetous passions, and pride will be the cause for the arising (of mistaken views). This is analogous to adding poison to good medicine; you will die from it [even if the original medicine is good]. If the poison of attachment to mistaken views is added to the true Dharma, suffering and the causes of suffering will increase; this is not the fault of the Tathāgata (or his teachings). Those of heretical paths 430

with clever faculties may realize true features (of the teachings) through deviant marks and thus cause their attachments to become nonattachment and become a child of the Buddha. Those with dull faculties on the internal path (of the Buddha) may enter deviant (mistaken views) by means of the true features (of the Dharma teachings) and arouse attachments through (the teaching of) nonattachment, and thus become a deviant disciple (of the Buddha). How sad this is!

As for the four gates of the Distinct and Perfect (Teachings), whether they are skillful or crude, sharp or dull, both (of these teachings) penetrate to ultimate nirvana. The cause is not dwelling in attachments, and the result is no argumentative quarreling. If you "close the gate" and arouse mistaken views, you will give rise to passionate afflictions, like (the heretical ways of) Ulūka. If you contemplate (the true Dharma) in this way, it is like a person with clear sight being able to distinguish between the (clear and muddy) waters of the Jing and Wei (Rivers). Why should you be confused over names (and teachings) and not be able to be aware of (the difference between) the pure (or clear) and the impure (or muddy)?

If we summarize the clarification of arousing mistaken views, there are five types. Each type has four variants, giving a total of twenty gates (or teachings). Each gate has seven variants, giving a total of one hundred and forty different teachings of mistaken views. If we discuss these (views) extensively they are immeasurable, and they all are disclosed and aroused on the basis of causes and conditions. If you consider it well, it is due to the penetrating cultivation of cessation that you are able to arouse various dhyāna (concentrations), and it is due to the penetrating cultivation of contemplation that you are able to arouse various (correct) views. The condition of penetrating cultivation is due to (the practice of) cessation-and-contemplation, but the basic and distinct cause (for the arising of mistaken views) is surely (karmic influences from) past lives. Or (the cause may be) from learning heretical ways external (to that of the Buddhist path); or from becoming a disciple of the Buddha and learning about Mahayana or Hinayana; or the cause may be the arousing of views upon hearing of the "characteristics of phenomena"; or the cause for arousing mistaken views may be sitting in meditation. It may be that (many) lives have passed and you have forgotten, or that (your former) understanding is not made manifest. Now (in the 137b

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present life) by cultivating a quiet mind (through meditation), or by hearing the (Buddhist) sutras and treatises, you may become suffused with the karmic influences of past lives and thereupon resuscitate mistaken views. That which has come to maturity in past lives can be aroused easily in this present life; that which has not matured in past lives is difficult to arouse in this present life. If far (and a lot of time) has passed, it will be difficult to arouse; if near (and not much time has passed), it is easy. If the maturation of heretical views external (to Buddhism) is near, then they will be aroused first; if the maturation of internal (Buddhist) views is near, these will be manifested first. Supranormal powers and [worldly teachings such as those of] the Vedas are practical matters, and if there is a span of a lifetime (or more) it is easy to forget and difficult to arouse them. These views entail a certain (limited) wisdom, so they are difficult to forget and easy to arouse. It is like people who are separated for a long time; you may remember their name but forget their face. The difficulty and ease of (the arising of) matters of actual practice or of principle are also like this. If in a previous life you externally had contact with a demon, then demons [or demonic forces in your current life] may augment this by arousing demonic dhyāna (concentrations) and demonic views. If externally you had contact with a noble person (in a past life), then a noble person (in this life) may augment [your past good experiences] by arousing right dhyāna (concentration) and views. Next, if you are not aware of the faults of various mistaken views, you will arouse fear regarding the views and rush too quickly to sever them. Now, if you are aware of these deviant mistaken views, you can cautiously sever them without acting too quickly. Just let them come about as they will, using the power of auxiliary practices of the path, which will surely have great benefit. It is like having poisonous worms in your stomach; you should wait until they grow white and over an inch long, and then they can be purged with pearl barley broth. The reason for this (warning) is that ignorant people of this world are stubborn, just like bulls and horses; if they suddenly hear the thundering Dharma sounds (of the Buddha's teaching) or see the expansive spreading out of an embroidered brocade, hearing or seeing these things will bring no benefit to them. If you are obsessively attached to the five sense desires, this is the suffering of poisonous worms. If you arouse various mistaken views and are consumed by these dull afflictions, you are 432

like a white inch-long worm. If the wisdom of mistaken views and that of true contemplation are set side by side, when you hear the Dharma it will be easy to be awakened, like using pearl barley broth (to flush out worms). In this sense, therefore, you should foster these mistaken views and polish the mind as a preparation for opening and being guided (to the right path). If you enter (the teachings of) the two vehicles, you will be moved by mistaken views and you will cultivate the steps on the path. If you enter those of the Mahayana, you will cultivate the steps on the path without being moved by mistaken views. This is like receiving a medal after conquering bandits, or [in the case of Mahayana] the fostering of heretical views is like (training) soldiers (for battle).

If you arouse the views of the clumsy four gates of the Tripiṭaka Teachings, or the views of the skillful four gates of the Shared Teachings, even though these views can be an obstacle, they can act as profound auxiliary aids to the path. Although the (worldly) teachings of fortune and merit may make it easy to ascend to the heavens, they make it difficult to attain the path. These views entail a certain (limited) wisdom, so it is easy to drown in them, or one may quickly become awakened to the path. The Great Treatise says, "There are those who attain the path from the three evil destinies, but they are few, and therefore not mentioned. It is just as a white person with black spots or moles (on the body) is not called a black person." If you know about these mistaken views, delusions will not arise and you can appropriately discriminate concerning them. It is like those of the heretical teachings who first had a mind of mistaken views, but when they accepted the teachings of the Buddha they were like a nimble horse that reacts just by seeing the shadow of a whip and were able to attain awakening. If there were no views, a thousand blows of the ax would not cut down the tree (to attain awakening). It would be like preaching to bulls and horses; you could not get them to understand. The Lao-liao [barbarians in the southwest] cannot even understand (simple) words; how can they be expected to discuss profound matters? That is why the Buddha did not appear in this world in order to preach to these types of people but changed his form and dispersed his essence to become a teacher and a friend and give guidance concerning these teachings of views. When the sun of the Buddha first emerged, the conventional (teachings) led to a drawing out of the real (teachings), and 433

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those who heard the Dharma were awakened. The Lotus Sutra says [in the parable of the poor son], "He secretly dispatched two people [to help his son]." Regarding the Dharma teachings this refers to the skillful means of two teachings; regarding people this means that conventionally he becomes the same as those of the two vehicles. All of the noble ones stoop to guide and teach people concerning views; now that you have aroused views, why should you rush to remove them?