T614 The Sutra on the Concentration of Sitting Meditation

Fifth: The Method of Curing People Equally [Troubled with Multiple Problems]

The Sutra on the Concentration of Sitting Meditation (8) When one experiences various mental phenomena, one should also be mindful of inhalation and exhalation. Various types of mind arise and cease: polluted mind, unpolluted mind, distracted mind, concentrated mind, righteous mind, and evil mind. Such aspects of mind are called mental phenomena. When the mind experiences joy, one should still be mindful of inhalation and exhalation.

(9) The joy experienced before arose spontaneously and was not aroused intentionally. Because one is mindful of one's own mind, one is gladdened. Question:For what reason does one arouse joy intentionally? Answer:It is because one wishes to cure two types of mind: distracted and concentrated. By putting the mind in such a state [of joy], one can be liberated from defilements. For this reason, one applies one's mindfulness to the elements, and the mind arouses joy.

If the mind is not gladdened [spontaneously], one should diligently gladden the mind. (10) When the mind is concentrated, one should also be mindful of inhalation and exhalation. If the mind is unsettled, one should forcibly settle it. As is stated in a sutra: "When the mind is settled, that is wisdom. When the mind is scattered, that is not wisdom.

"

(11) When the mind is emancipated, one should also be mindful of inhalation and exhalation. If the mind is not emancipated [spontaneously], one should forcibly emancipate it. It is just like a sheep that has many cockle burs stuck to it, which one [is trying to] pull out of its wool one by one. Releasing the mind from binding defilements is done in the same way. This is called emancipation by means of the application of mindfulness to the mind.

(12) Observing impermanence, one should also be mindful of inhalation and exhalation. One observes that the elements are impermanent; they arise and cease; they are empty and without self; when they arise, the elements arise in emptiness, and when they cease, they cease in emptiness; in these [elements] there is no male, no female, no person, no agent, and no recipient. This is the observation in conformity with impermanence. (13) Observing the emergence and dispersal of conditioned elements, one is mindful of inhalation and exhalation. This is called "emergence and dispersal.

" [When] conditioned elements emerge in the world, they gather 32

Fascicle One

because causes and conditions met in the past, and they disperse because those causes and conditions cease. Such observation is called the observation of emergence and dispersal.

(14) Observing release from binding desires, one is mindful of inhalation and exhalation. [When] the mind is released from its binding defilements, it will be the supreme element. This is the observation in conformity with the release from desires.

(15) Observing extinction, one is mindful of inhalation and exhalation. The suffering of binding defilements is exhausted wherever one is situated, and the spot [of one's present residence] becomes peaceful. This is the observation in conformity with extinction. (16) Observing abandonment, one is also mindful of inhalation and exhalation. Abandonment of lust, defilements, the five aggregates consisting of physical and mental [elements], and the conditioned elements: this is the supreme serenity. Such observation is in conformity with the application of mindfulness to the elements.

These are called the sixteen methods.

Fifth: The Method of Curing People

Equally [Troubled with Multiple Problems]

The fifth method is a practice [designed] to cure people equally [troubled with multiple problems].

18 [This method is also intended for] people who

have committed grave transgressions and who seek for [help from] the Buddha.

[The master] should teach such people the single-minded concentration on calling the Buddha to mind. There are three types of people who practice the concentration on calling the Buddha to mind: elementary, intermediate, and advanced.

If the practitioner is at the elementary level, [the master] should lead him to a statue of the Buddha or teach him to go there by himself and [make him] clearly observe the major and minor bodily marks of the statue. When each mark has become clear [in his mind], he should single-mindedly retain [that mental image] and return to a silent place. [There] he observes the statue of the Buddha with his mental eye and does not let the mind turn away. He fixes his mind on the statue without letting the mind be distracted by other objects. 276a

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The Sutra on the Concentration of Sitting Meditation

If the mind is distracted, he should concentrate it, so that it is always fixed on the statue. If the mind is not fixed, the master should teach him by saying: "You should blame your mind [in the following way]: 'The transgressions I have made because of you (i.e., mind) are uncountable. Among the various sufferings in the boundless [realms of] samsara, there is none that I have not experienced. In the hells, I swallowed melted copper and [repeatedly] ate burning iron balls. In the realm of animals, I ate excrement and devoured grass. In the realm of hungry ghosts, I suffered from hunger. In the realm of human beings, I suffered from poverty. In the realm of deities, I was distressed by the [unavoidable] loss of desirable objects. Because I have always followed you, you have made me suffer from these various physical and mental agonies, which were indeed boundless. Now I have to control you. You have to follow me. Now I will fix you on one spot. I shall never again be troubled by you and experience suffering [as before]. You have always troubled me. Now I have to trouble you with this undertaking.

'"

If he keeps [practicing] this way without letting his mind be distracted, then he will attain the mental eye and see the rays of light [emanating] from the [major and minor bodily] marks of the Buddhist statue. [The mental image] will be no different from the [image] one sees with one's physical eyes. Thus fixing the mind is called the meditation of an elementary practitioner. At that time, he should further reflect as follows: "Whose image is this? This is an image of Śākyamuni Buddha in the past. Though I see the statue of the Buddha now, in fact the statue has not come here, nor have I gone there. By mental imagination I saw the past Buddha. When his spirit descended [from Tuṣita Heaven], heaven and the earth quaked. He had the thirty-two major marks of a great person, [namely]:

1. Flat soles

2. Wheels with a thousand spokes on the soles

3. Beautifully long toes

4. Wide heels

5. Webs between the toes and fingers

6. Beautifully high and flat insteps

7. Calves like those of an antelope

8. Hands reaching below the knees while standing upright 9. Hidden male organ

34

Fascicle One

10. Body like a banyan tree 11. Each hair growing from each pore 12. Hair growing upwards and curling clockwise 13. Body color superior to that of fine gold 14. Rays from the body reaching three yards 15. Beautifully thin skin

16. Protuberances on the seven spots [of the body]19 17. Beautifully flat armpits 18. Upper body like that of a lion 19. Beautifully large and upright body 20. Round shoulders

21. Forty teeth

22. White and even teeth, without gaps and deeply rooted 23. Four big white cuspids

24. Square jaw like that of a lion 25. [Tongue with which to] enjoy the supreme flavors 26. Large, wide, long, and thin tongue 27. Profound voice like that of Brahmā 28. Voice like that of an Indian cuckoo 29. Dark-blue eyes

30. Eyelashes like that of an ox king 31. Topknot made of flesh with bones 32. White and beautifully long tuft of hair, curling clockwise, between the brows.

"

"Next, the eighty minor bodily marks: 1. Invisible crown [of the head] 2. Beautifully high and straight nose, with invisible nostrils20 3. Brows in the shape of a new moon and with the color of dark-blue beryl

4. Beautiful ears

5. Body [as strong as that of] Nārāyana 6. Joints of bones hooked together 7. Body that turns all at once like that of an elephant king 8. Feet that remain four inches above the ground, but that leave footprints when walking

35

The Sutra on the Concentration of Sitting Meditation 276c

9. Thin and glossy nails of the color of red copper 10. Beautifully round knees 11. Clean body

12. Soft body

13. Straight body

14. Long, round, and delicate fingers 15. Fingerprints like pictures adorned with various colors 16. Deep and invisible veins 17. Deep anklebones invisible [from the outside] 18. Moist and glossy body 19. Upright posture

20. Complete body (He was conceived in the third month and was born in the second month of the year.) 21. Proper decorum

22. Peaceful residing place (He is immovable like a standing ox king.) 23. Dignity that sways everyone 24. Everyone wishes to see him 25. Wide face

26. Proper complexion with decent color 27. Lips in the color of a bimbafruit 28. Well-rounded face

29. Deep and echoing voice 30. Round and deep navel that does not jut out 31. [Body] hairs curling clockwise all over [the body] 32. Complete hands and feet 33. Hands and feet that work at will (In former translations, it was said: "[The hands can] grasp inward and outward. ")

34. Clear and straight lines on the hands and feet 35. Long lines on the hands 36. Unbroken lines on the hands 37. [Appearance that makes] all sentient beings with wicked minds attain a joyful countenance upon seeing him 38. Wide and beautiful face 39. Moonlike face

40. [Appearance that does] not terrify or frighten any sentient beings who see him

36

Fascicle One

41. Pores that emit fragrant wind 42. Mouth that emits fragrance and makes sentient beings who smell21 this enjoy the Dharma for seven days 43. Behavior like that of a lion 44. Deportment like that of an elephant king 45. Gait like a goose king 46. Head like a madanafruit (This fruit is not round or long.) 47. Voice endowed with all the pitches (There are altogether sixty pitches of voice, of which the Buddha had them all.) 48. Sharp cuspids22

49. (There is no Chinese equivalent, so this item is untranslatable.)23 50. Large and red tongue 51. Thin tongue

52. Pure red hair of clean color 53. Wide and long eyes

54. Filled apertures (The nine apertures [on the body] are all filled up.)24 55. Hands and feet that are red and white like the colors of lotus flowers 56. Belly that is not conspicuous or thrust out 57. Non-protruding belly 58. Immovable body

59. Heavy body

60. Large body

61. Tall body

62. Entirely clean hands and feet 63. Great rays of light from the four sides [of his body] that illuminate [the road] when he walks 64. Equal attitude to [all] sentient beings 65. Not attached to teaching [people], or not craving disciples 66. Volume of the voice adjusted to the size of the audience, neither too big nor too small

67. Preaching according to the language of the audience 68. Unimpeded in speech

69. Sequential preaching 70. Bodily marks that cannot be seen clearly or completely understood by any sentient being

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71. [Appearance that does not make] people weary of seeing him 72. Beautifully long hair

73. Beautiful hair

74. Undisturbed hair

75. Unsplit hair

76. Soft hair

77. Hair in the color of blue beryl

78. Done-up hair

79. Not sparse hair

80. Śrīvatsamark on the chest, and svastikamarks on the hands and feet. "

The rays of light [from his body] thoroughly illuminated the boundless worlds. When he was just born, he walked seven steps and uttered essential words. He became a recluse, practiced asceticism, and subdued the armies of demons under the bodhitree. In the twilight of the third watch, he attained correct awakening. The rays of light were clear and illuminated afar, filling the ten directions and reaching everywhere. Deities offered songs [to the accompaniment of] strings in the sky; they further scattered petals and rained perfume. All sentient beings respected him boundlessly. He walked independently by himself in the triple world. When he looked back, he turned his body like an elephant king. He looked at the bodhitree. When he first turned the Dharma wheel, deities attained awakening. He [thus] attained awakening by himself and reached nirvana.

Thus the body of the Buddha impresses [people] boundlessly. One should call the Buddha to mind without being distracted. If one's mind is distracted, [one should] concentrate it and return it [to the original objects of meditation]. Thus one's mind is not disturbed. At that time, one can see one buddha, two buddhas, up to the physical bodies of the buddhas in the boundless worlds in the ten directions. One can see all these with one's mental imagination. Having succeeded in seeing the buddhas, one listens to the words of their preaching. Otherwise, one raises questions by oneself, for whom the Buddha preaches and solves various doubts. If one has mastered [the practice of] calling the Buddha['s body] to mind, one should further call to mind the meritorious Dharma body, boundlessly great wisdom, bottomlessly deep intellect, and immeasurable virtues.

38

Fascicle One (1) Tathāgata. (Tathā in Chinese means "thus.

" The word āgata means "

understood" and "true speech. " It also means that other awakened sages have come through a peaceful way, and that the Buddha [also] has thus come. Further it means that he does not come to a subsequent existence [i.e., rebirth in samsara].) (2) Arihan [sic]. (Ari in Chinese means "

enemy.

" Han means "to kill. "

Wearing the armor of patience and having the shield of diligence, the Buddha kills arrogance and other enemies with the bow of meditation and the arrow of wisdom. For this reason, he is called "killing enemies. ")

(3) Samyaksaṃbuddha. (Samyak in Chinese means "true.

" Saṃbuddha "

means

realizing everything. " He realizes the suffering, [its] cause, nirvana, and the path leading [to nirvana]. [Thus he] correctly understands that the Four [Noble] Truths cannot be altered. Since he understands [things] exhaustively without leaving anything, he is called someone who has "true realization of everything. ")

(4) Vidyācaraṇa. (Vidyā in Chinese means illumination. Caraṇa means good practice. Illumination refers to the threefold illuminations. Practice refers to the pure practice. By means of these he has achieved the great awakening by himself, without a master. Therefore he is called [someone who has] illumination and good practice.) Saṃpanna. (This in Chinese means "fulfillment. ")

(5) Sugata. (This in Chinese means "having good understanding. " It

also means "having good and unguided apprehension "

"

or

eloquent without being troubled. ")

(6) Lokavid. (Loka in Chinese [means "

world.

" Vid] means "

wisdom.

"

The wise man [i.e., Buddha] knows the cause of the world and the path to [its] extinction. Therefore this item is called " world-wisdom. " "World-wisdom "

means

"knowing the world. ")

(7) Anuttara. (This in Chinese means "

unsurpassed. " [The Buddha has] good character and supramundane wisdom, and he guides all [sentient beings]. [His] great virtues are boundless. Among Brahmās, demons, and accomplished people, there is none who is equal to him. How much less so could there be anyone who surpasses the Buddha. Because [his] virtues are "

great, one says unsurpassed. ")

39

The Sutra on the Concentration of Sitting Meditation (8) Puruṣadamya. (Puruṣa in Chinese means "

a great person.

" Damya

means

"to be [guided].

" This refers to the master who guides the people to be guided. The Buddha, because of his great friendliness, compassion, and wisdom, keeps [people] from losing the path under his guidance; sometimes with sweet words, sometimes with harsh words, and sometimes with personal instruction. For this reason, the Buddha is called the master who guides the people to be guided.)

(9) Śāstā devamanuṣyānām. (This in Chinese means "

master of deities

and human beings.

" [The Buddha] can exhaustively release all people from defilements and makes [people] always stay in and not retrogress from the superior elements.)

(10) Buddha Bhagavān. (Because the knowledge of the past, present, and future, which had or had not been acquired [previously], were all acquired [under the bodhi tree]. All the elements that had or had not been exhausted [before] were clearly known under the bodhi tree. Therefore, he is called Buddha Bhagavān; namely he has great reputation. Further, bhaga [also] means

"female organ.

" Vam- means

"to spit out.

" Because he has eternally

abandoned the female organ, he has

"

spat out the female organ.

")25

Then [the practitioner] further calls to mind in the same way the divine virtues of two buddhas, three, four, five, up to boundless buddhas filling the [whole of] space. Then again [the practitioner] sees only one buddha. [The practitioner] can see that one buddha becomes the buddhas in the ten directions, and that the buddhas in the ten directions become one buddha. He can transform one color into the colors of gold, silver, crystal, and beryl; according to the wish of the people, he can show anything. At that time, he meditates on only two things: the [Dharma] body of the Buddha [like] space, and the virtues of the buddhas. He has no other thought. The mind attains full control and is not distracted [any more]. This is when the concentration on calling the Buddha to mind is achieved. If the mind is distracted, and thoughts are on the five sense objects, or if one is occupied with six kinds of thoughts, one should forcibly control the mind and subdue it.

Think thus: existence as a human being is hard to obtain, and the Buddha-Dharma is hard to encounter. Therefore, it is said that the sun is the best among various [kinds of] light, and the Buddha is the best among various 40

Fascicle One

wise [people]. For what reason? Because the Buddha gives rise to great compassion always for all people, he [offers even his own] head, eyes, marrow, and brain to save sentient beings. How could one mindlessly neglect [the practice of] calling the Buddha to mind and betray his great favor? If the Buddha did not emerge in the world, there would be no paths leading to [rebirth as] a human being or deity or to nirvana. If one offers incense and flowers [to the Buddha], or if one erects a stupa [for the Buddha] using one's own bones, flesh, blood, and marrow, one is not equal to a practitioner who makes offerings of the Dharma and attains nirvana. Even [in the last case], one betrays the favor of the Buddha.

[So] even if one's practice of calling the Buddha to mind is entirely fruitless, still one should exert the mind and keep [the Buddha's virtues] in mind without forgetting [them]. Thereby one repays the favor of the Buddha. Needless to say, if one calls the Buddha to mind and thereby acquires various types of concentration and wisdom, and [goes on to] attain buddhahood, and still does not keep [the virtues of the Buddha] in mind devotedly[, it would be a great betrayal of his favor]. Therefore, a practitioner should always devote his mind [to this practice] without letting his mind be distracted. If he can see the Buddha, he can ask him about his doubts. Therefore, [as stated previously,

26] calling the Buddha to mind solves [the problem of those who are] equally [troubled with multiple problems] and have [made] other grave transgressions.

41

277b

Fascicle II

Fascicle Two

At that time, though the practitioner has attained "single-mindedness, " his

power of concentration has not been established. So he is still troubled with the defilements belonging to the realm of desire. He should employ [skillful] means to proceed to the first stage of meditation and eliminate desires. How can one eliminate [desires]? One should observe the faults of the realm of desire: desire is impure, and [the realm is filled with] various evils. One should call to mind that the first stage of meditation is peaceful and enjoyable. How should one observe desire? Know that desires are impermanent and are enemies of merit. [Desires] are like illusions or magical emanations; they are empty and cannot be grasped. If one thinks of something and has not obtained it, the ignorant mind is already disturbed. How much more so if one has obtained it; the mind will be fettered by and covered up with lustful desire. Even the enjoyable places in the heavens are not always peaceful. How much less so in [the realm of] human beings? The human mind is attached to desire and is never satisfied. It is like a fire that devours wood, or like an ocean that swallows up streams. It is [also] like King Mūrdhagata,

27 who rained the seven

types of jewels, ruled over the four continents, and shared a throne with Indra, but still was not satisfied. It is [also] like Nahuṣa (This is a surname), who was a king turning a golden wheel28 but was pressed by desire and fell into [rebirth as] a serpent. Consider also that even sages who eat fruit, wear grass, and seek awakening secluded deep in the mountains and with their hair unbound cannot be freed from the destructions of the rogues of desire. The pleasures of desire are very few, and the pains of hatred are numerous. Those who are attached to desire are approached by bad friends and avoided by good friends. Desire is poisonous wine that intoxicates and kills foolish people. Desire is deceit that drives foolish people, who become exhausted and suffer in every corner of their lives, never attaining freedom. Only when they leave their desires, will their bodies and minds be peaceful and their pleasure limitless.

Desire is fruitless, like a dog chewing meatless bones. When one seeks after some desire, one tries hard. Only after taking great pains does one obtain 277c

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The Sutra on the Concentration of Sitting Meditation

it. Getting it is so hard, but losing it is so easy. It is like relying on a temporary power that cannot last for long. It is [also] like scenes in a dream, which are obscure, and which instantly vanish. Desired objects cause trouble. Seeking them is already painful, and getting them is also painful. The more one gains, the more one suffers. It is like a fire to which new wood are added. The more wood there is, the more intense the fire will be. Desired objects are like a lump of meat for which many birds compete. In short, [desire] is like a moth that flies into fire or like a fish that swallows a hook. It is also like deer that follow the voice29 or a thirsty person who drinks salty water. All sentient beings get into trouble due to desire; they are not exempt from any type of suffering.

Therefore, one should know that desire is harmful. One should seek the first stage of meditation and put out the fire of desire. The practitioner should single-mindedly, diligently, and faithfully make his mind progress without being distracted. He observes the desirous mind and fully removes the binding defilements. Then he attains the first stage of meditation. He is liberated from the fierce fire of desire and attains the heatless meditation. It is as if one attained shade in the heat, or as if a poor person became rich. At that time, [the practitioner] attains the joyful sentiment of the first stage of meditation. He meditates on various merits in his meditation and observes the mental discrimination of likes and dislikes; thus he attains single-mindedness. Question:How can we know that a practitioner of meditation has attained single-mindedness?

Answer:His complexion becomes sleek. He walks slowly, quietly, and upright. He does not lose single-mindedness, and his eyes are not attached to appearances. [With] noble virtues and the power of concentration, he does not crave for reputation or profit. He destroys arrogance. His nature is mild and he does not cherish harmful [thoughts]; nor does he have stinginess or envy. He is faithful, and his mind is pure; [thus] he does not dispute with others. He is not deceptive and is easy to talk with. He is gentle, has a sense of shame, and his mind is always directed to the Dharma. He practices diligently and completely upholds the precepts. He chants sutras, correctly remembers them, and practices according to the teachings. His mind is always joyful and does not take offense in offensive situations. Among the four types of donations,

30 he does not accept impure ones. He accepts pure donations, 44

Fascicle Two

but he knows the [proper] amount and is content with [what he has received]. He wakes up easily and can practice the two types of donations (i.e., material and spiritual). He is patient and removes wickedness. When he debates, he does not get self-contented and speaks little. He is modest and [equally] respects senior, middle, and junior [monks]. He always approaches and follows good masters and friends. He is moderate in eating and drinking and is not attached to the flavors. He likes solitary and quiet places. His mind bears suffering or pleasure without being stirred. He harbors no grudges, [seeks] no competition, and does not like fights. These types of characteristics are those of [someone who has attained] single-mindedness. These31 two [mental] elements [in the first stage of meditation], reflection and investigation, disturb the concentrated mind. It is just like pure and quiet water is muddied when waves arise. Thus the practitioner is already concentrated inside but is troubled by reflection and investigation. [However,] like an exhausted person who attains rest or like a sleepy person who gets ease, he then is gradually freed from reflection and investigation and gives rise to pure concentration. He is pure inside and, with joy and comfort, can enter the second stage of meditation. The mind becomes tranquil and silent. He has now attained this joy that he had not attained before.

Then his mind observes that the joy is troublesome, like the aforementioned reflection and investigation. He practices the method of no joy. Thus he attains the comfort of the stage without joy taught by awakened sages. Single-mindedly he is clearly aware, mindful, and equanimous, and thus he can enter the third stage of meditation. Since joy has already been abandoned, [the third stage of meditation has] clear awareness, mindfulness, comfort, and equanimity.

32 Awakened sages talk about comfort and equanimity. Other people have difficulty in abandoning the utmost comfort; [for] there is no greater comfort than this. Therefore, all awakened sages say that in all the pure stages, friendliness is the utmost comfort.

[Even] comfort is troublesome. Why? In the supreme meditation the mind does not operate, because there is no [mental] activity [in it]. If there is any operation, there is change. If there is change, there is suffering. For this reason, [in] the third stage of meditation, comfort is considered to be troublesome. Further, by skillful means, [the practitioner] abandons such suffering and comfort. He previously got rid of distress and joy, [and now] he removes 45

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suffering and comfort. Being equanimous, mindful, and pure, he can enter the fourth stage of meditation, [which does not have] either suffering or comfort [but has] equanimity, pure mindfulness, and single-mindedness. Therefore the Buddha says: "[The stage at which] the most pure equanimity [is attained] is called the fourth stage of meditation. " In the third stage of

meditation comfort operates, and therefore [the third stage of meditation] is considered [not free from] suffering. For this reason, the fourth stage of meditation, which has removed suffering and comfort, is called the immovable abode. [The practitioner then] gradually observes the realm of space and destroys the [meditative] images of internal and external matter. He eliminates the images of tangible [objects] and does not create images of various material elements. He observes the realm of boundless space. He always observes the faults of matter and reflects on the superior merits of the absorption belonging to the realm of space. He practices the reflection in this method and attains the realm of [boundless] space.

He [then] reflects on the realm of boundless consciousness and observes the faults of the realm of space. He reflects on the merits of the realm of boundless consciousness. He practices the reflection in this method and attains the realm of [boundless] consciousness.

He [then] reflects on the realm of nothingness and observes the faults of the realm of consciousness. He reflects on the merits of the realm of nothing ness. He practices the reflection in this method and attains the realm of nothingness.

He [then] reflects on the realm that is neither with nor without ideation. If [we talk about] all [types of] ideation, problems are manifold; they are like diseases and wounds. If [we talk about the realm] without ideation, it is a realm of ignorance. Therefore, [the realm] neither with nor without ideation is the most peaceful good realm. He observes the faults of the realm of nothingness and reflects on the merits of the realm that is neither with nor without ideation. He practices the reflection in this method and attains the realm that is neither with nor without ideation.

Alternatively, there is a practitioner who starts from the first stage and reaches the advanced stage, and who practices the mind of friendliness even at the advanced stage. First he himself obtains comfort and destroys the poison 46

Fascicle Two

of anger. Then he extends [the comfort] to boundless sentient beings in the ten directions. Then he attains the concentration on friendly mind. A compassionate mind takes pity on the suffering of sentient beings and can destroy manifold agonies. He extends [his compassion] widely to boundless sentient beings. Then he attains the concentration on compassionate mind.

[The practitioner] can destroy displeasure and make boundless sentient beings attain joy. Then he attains the concentration on joy. [The practitioner] can destroy suffering and comfort and observes clearly boundless sentient beings in the ten directions. Then he can attain the concentration on equanimous mind. In the second stage of meditation, matters are the same. In the third and fourth stages of meditation, joy is excluded.

Then [the practitioner] learns the five supernatural powers, and his body can fly and transform itself at will. The practitioner is single-mindedly absorbed in eagerness, diligence, single-mindedness, and wisdom. Single-mindedly he observes [his] body and always creates the image of lightness and wishes to accomplish flight. Whether big or small (If the absorption in eagerness surpasses [the ordinary], it is called "big. " If the absorption in eagerness is less

[than the ordinary], it is called "

small"), it is troublesome. With exceeding

diligence, he can always contemplate lightness single-mindedly. It is just like a person who can float [on water] and who does not sink because of his strong willpower, and like a monkey that falls down from a high place but is not hurt because of its strong willpower. In the same way, the power of eagerness, diligence, single-mindedness, and wisdom makes the [body] great. Then the body becomes smaller, and [eventually the practitioner] can carry [his] body. Next, [the practitioner] observes the element of space in [his] body. 33

He always practices this observation, and the power of eagerness, diligence, single-mindedness, and wisdom becomes extremely large, and thus he can lift up [his] body. It is just like the power of a great wind that blows a heavy thing away to a distant place. The matter is the same here. First he should by himself try to get off the ground for one foot or two feet, and gradually up to ten feet. Then he comes back to the original place. It is like a young bird learning to fly or like a child learning to walk. He reflects and clearly knows that he can go far if his mind-power is strong. He learns to observe 47

278b

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The Sutra on the Concentration of Sitting Meditation

the four elements; he removes the earth element and only observes [the other] three elements. If his mindfulness is not carried away, he attains supernatural powers. His body is unhindered and he can fly like a bird. Further, he should learn to imagine that a distant place is nearby, and therefore [something] disappears nearby and appears at a distant place. 34

Also, he can transform various things. For example, if he observes the earth element in a piece of wood and removes the other elements, the wood becomes earth. For what reason? It is because there is a share of the earth element in the wood. Likewise, [wood can be transformed into] water, fire, wind, space, gold, silver, and jewels. Why? It is because wood has these elements. 35

This is the foundation of the first supernatural power. The four stages of meditation have fourteen minds of transformation altogether. The first stage of meditation has two fruits (i.e., two possible outcomes): (1) the first stage of meditation, and (2) the realm of desire. The second stage of meditation has three fruits: (1) the second stage of meditation, (2) the first stage of meditation, and (3) the realm of desire. The third stage of meditation has four fruits: (1) the third stage of meditation, (2) the second stage of meditation, (3) the first stage of meditation, and (4) the realm of desire. The fourth stage of meditation has five fruits: (1) the fourth stage of meditation, (2) the third stage of meditation, (3) the second stage of meditation, (4) the first stage of meditation, and (5) the realm of desire.

36 The other supernatural powers are

as stated in the Mahayana treatise.

37

There are two types of people among the disciples of the Blessed One who learn the five methods [of meditation]38 and aspire to attain nirvana: those who prefer concentration because it is comfortable, and those who prefer wisdom because they are afraid of suffering. Those for whom concentration is predominant first learn meditation and then learn nirvana. Those for whom wisdom is predominant head for nirvana directly. Directly heading for nirvana means that, before severing defilements or attaining meditation, one directly seeks nirvana with a devoted and undistracted mind, and transcends lust and other defilements. This is called nirvana. The body is in fact impermanent, painful, impure, and without self. Due to perverted views on the body, one thinks that it is permanent, blissful, having self, and pure. For this reason, one is attached to one's body on every occasion. This is the lowliest sentient being.

48

Fascicle Two

Since the practitioner wishes to destroy his perverted [views], he should practice the observations of the four applications of mindfulness. He observes that the body is impermanent because many sufferings arise [there] depending on their causes and conditions. It is painful because of various agonies. It is impure because the body has thirty-six [filthy] things. It is without self because [the body] does not have autonomous control [over itself]. [The practitioner] practices these types of observations. He observes inside the body, outside the body, and both inside and outside the body. He practices these types of observations. This is called the application of mindfulness to the body. Thus is the reality of the body. For what reason should one give rise to perverted views regarding the [body] and be attached to the body?

One [should] closely contemplate and be mindful of the comfortable sensations of the body. Because one loves its comfortable sensations, one is attached to the body. One should [therefore] observe that these comfortable sensations are in fact not perceivable. Why? Owing to clothing and food, comfort is generated. Excessive comfort, however, gives rise to pain, because [what appears to be comfort] is not truly comfort. When the pain of a wound is stopped by applying medicine, it is called comfort. In comparison to a great pain a small pain is considered to be comfort, but it is not true comfort. Also, because an old pain is considered to be painful, a new pain is considered to be comfort. When one carries a heavy load and moves it from one shoulder to the other, the new weight is considered to be comfort, but it is not true, lasting comfort. In the case of the nature of fire, it is always hot and does not cool down even for a while. If these [examples] were truly comfort, they should not turn into discomfort.

39

Someone might say that external things are the cause of pleasure, but the [internal] condition (i.e., the state of mind) is not always [conducive to] pleasure. Sometimes it becomes the cause of pleasure, but sometimes it becomes the cause of pain. If one lets one's mind be associated with lust, then [external things are felt to be] pleasant; if with anger, then [these are felt to be] painful, and if with ignorance, then [these are felt to be] neither pleasant nor painful. Inferring from this, we can tell whether there is pleasure or not. [There must be pleasure.]

We respond to this view. There is no [pleasure at all]. Lust cannot be [the condition for] pleasure. Why? If lust (i.e., the alleged condition for pleasure) 49

279a

The Sutra on the Concentration of Sitting Meditation

exists in [ourselves], we would not seek for women outside [ourselves]. [But actually we do] seek for women, therefore we should know that lust is [not the condition for pleasure; it is only] painful. If lust were [indeed the condition for] pleasure, we would not abandon it any time, and if we do abandon it, it cannot be a real [condition for] pleasure.

[Another point is that] we [merely] regard a small pain in [the face of a] larger pain as pleasure. For example, when one is facing execution but [manages to] keep his life and is [merely] whipped, one would regard this as pleasure.

When a lustful mind is vehement, one regards lust as pleasant. But when one gets old and becomes tired of lust, one understands that lust is not pleasant. If [lust] had truly pleasant characteristics, one should not become tired of it. For these various reasons, we cannot truly recognize any pleasant characteristics of lust. When pleasure is lost, it is painful. The Buddha says: "One should observe a pleasant sensation as painful, and a painful sensation as pleasant, as if one were shot with an arrow. One should [observe] a neutral sensation as something impermanent that arises and ceases. " Thus far is [the

explanation of] the application of mindfulness to sensations. One should know that mental sensations consist of painful, pleasant, and neutral sensations. What is mind? The mind is impermanent because it arises from causes and conditions, and because, arising and ceasing, it does not abide; [merely] similar [but discrete moments of mind are] arising [in succession]. Only due to perverted [views] does one think that the [mind] is a single [entity]. What did not exist before now exists, and having existed, it will not exist anymore. Therefore, [the mind] is impermanent. One observes the mind as empty. Why? From causes and conditions the eye and a visible object arise. Eye consciousness arises when [the eye and its object] are combined with mindfulness, the wish to see, and other [conditions]. It is just like a lens. When the sun and a lens exist, together with various conditions such as dry grass and cow dung, fire arises. When one examines each [of the relevant elements], fire is not perceivable. [It is just that] when [these] conditions meet, fire arises. Examining [these conditions] one by one, no fire is perceivable. Eye consciousness is also the same. It abides neither in the eye, nor in visible objects, nor somewhere between them. It has no abode, nor is it nonexistent. Therefore the Buddha says: "[Everything] is like an illusion or emanation.

" If [one] observes the present

50

Fascicle Two

mind and the past mind, they are either painful, pleasant, or neutral. Manifold minds cease in their respective ways. One should observe the internal mind, the external mind, and both the internal and external minds40 in a similar way. Thus far is [the explanation of] the application of mindfulness to mind. Next, observe to whom this mind belongs. Observe and contemplate the elements associated with mind, such as mindfulness and wishes, and the elements not associated with mind. Clearly observe their proprietor;41 the proprietor is not perceivable. For what reason? Because [the elements] arise from causes and conditions, [the elements] are impermanent. Because they are impermanent, they are painful. Because they are painful, they have no autonomous control. Because they have no autonomous control, they have no proprietor. Because they have no proprietor, they are empty. Before, one has observed individually that body, sensations, mind, and elements are all not perceivable. Now one should make the overall observation that, among the [objects] of the four applications of mindfulness, the proprietor is not perceivable. Apart from them, [the proprietor] is not perceivable either. If [the elements are] permanent, no [proprietor] is perceivable. If [they are] impermanent, no [proprietor] is observable either. If permanent, [things] should be constantly painful or pleasant, and we should not forget things. If the spirit permanently exists, there should be no transgression of killing, and no nirvana. If the body is the spirit, when the impermanent body perishes, the spirit should also perish. [In that case,] there should be no future life, nor should there be transgressions or merits. When one universally observes thus, there is no proprietor. All elements are empty and do not have autonomous control [over themselves]. Because causes and conditions meet, [elements] arise, but when causes and conditions are lost, [elements] cease. Thus elements [depend on] the meeting of conditions. Thus far is [the explanation of] the application of mindfulness to elements.

If the practitioner attains the application of mindfulness to elements, he gets averted from the empty elements of old age, sickness, and death in this world that have nothing permanent, blissful, substantial, and pure. "What

shall I seek for among these empty elements? I should rather enter and reside in nirvana that is the supreme element.

" Since by establishing the power of

diligence one attains profound śamatha(Profound śamatha means fixing the mind on one point. There is no corresponding word in this country), at that 51

279b

The Sutra on the Concentration of Sitting Meditation

time he attains profound śamatha.Residing in the fourth application of mindfulness to elements, he observes that the characteristics of elements are all painful and not pleasant.

"No pleasure" is the truth; any other statement is

false. The causes of suffering are mental defilements, such as lust, and karma. [Suffering] does not arise from such false notions as "deity, " "time,

" and

"sense objects.

"

These defilements and karma give rise to [multifarious] suffering, and the suffering is entirely exhausted when one enters nirvana. Such false notions as the material and immaterial worlds and the beginning of the world42 (Non-Buddhists say that, at the beginning of all elements of existence, matter was the origin of the world. Non-Buddhists say that, for this reason, nirvana also has an origin. That which creates all things is called the creator.)cannot remove these sufferings. The eightfold straight [path] such as the correct view is the path to nirvana. Asceticism and the vain upholding of precepts, vain meditation, and vain wisdom of non-Buddhists are not. Why? In Buddhism, it is by simultaneously practicing the three elements—namely, precepts, meditation, and wisdom—that one can enter nirvana. Just as a person who stands on level ground and holds a good bow and arrow can shoot an enemy to death, so do the three elements go together. Precepts are the level ground, meditation is a good bow, and wisdom a sharp arrow. When the three elements are complete, one can kill the enemy of defilements. For this reason, non-Buddhists cannot attain nirvana.

The practitioner at that time observes conditions in four aspects, like shooting [arrows]. He observes suffering in the [following] four aspects. Since [suffering] arises based on causes and conditions, it is [observed as] impermanent. Since [suffering] afflicts body and mind, it is [observed as] suffering. Since there is not a single thing that is perceivable, it is [observed as] empty. Since there is no action and no reception, it is [observed as being] without self. He observes the origin in the [following] four aspects. Since defilements and defiled karma come together, [the origin is observed as] collection. Since similar fruits arise, [it is observed as] a cause. Since all conditioned elements are perceived here, [it is observed as] arising. Since dissimilar fruits continue, [it is observed as] a condition. He observes the extinction [of suffering] in the [following] four aspects. Since [the extinction] covers up all defilements, it 52

Fascicle Two

is [observed as] closure. Since it removes the fire of defilements, it is [observed as] cessation. Since it is the best among all elements, it is [observed as] superb. Since it goes beyond the world, it is [observed as] the exit. He observes the path in the [following] four aspects. Since it can reach nirvana, it is [observed as] the path. Since it is not perverted, it is [observed as] correct. Since it is the place where all awakened sages go, it is [observed as] footsteps. Since it can be freed from worldly agonies, it is [observed as] separation. Those who thus observe attain the semblance of undefiled elements. [That] is called the stage of heat. Why is it called heat? Since one always practices diligently, it is called the stage of heat. Defilements are firewood, and undefiled wisdom is fire. When the burning fire [of wisdom] is about to break out, its first foreshadowing is called the stage of heat. It is just like the smoke that emerges first when one starts a fire. This is called "heat. " This is

the first sign of the path to nirvana.

Among the disciples of the Buddha, there are two types. One is those who like single-mindedness and seek meditation. They follow the defiled path.

43 The other is those who remove attachment and like true wisdom. They go directly to nirvana. Among those who enter the stage of heat, those who have the sign of heat attain single-mindedness [more] fundamentally. A mirror [that reflects] the true Dharma approaches the undefiled realm. (A mirror image resembles the face, but [the face] does not exist within the mirror; therefore [a mirror] is mentioned as a simile.)The practitioner at that time attains great peace. He thinks to himself: "I must definitely attain nirvana, because I have seen this path.

" It is like a man who while digging a well

finds wet mud, and knows that he will attain water before long. It is like a man who defeats his enemies, and whose enemies have already withdrawn. Then he knows that he has attained victory and is peaceful in his mind. It is like a man who is suspected to be dead. People want to know if he is still alive. They should first examine him by beating his body with a stick. If hidden spots and veins appear, they know that there is still heat and he can definitely revive. It is also like a person who listens to the Dharma, reflects on it, rejoices, and whose mind is fixed. At that time, his mind gets heated. Since the practitioner has these types of heated elements, he is said to be heated and is said to be able to attain the roots of merit leading to nirvana. The elements of these 53

279c

The Sutra on the Concentration of Sitting Meditation roots of merit have the sixteen aspects of the Four [Noble] Truths as their objects. In the six stages, one wisdom becomes the basis for all undefiled elements. A wild person can go peacefully. (Because he is apart from the undefiled, he is called a

"

wild person.

" Checking the Sanskrit text,

44 the

former translation

"

unawakened people

"[lit.,

"common people"] is not

appropriate.)This is called the element of heat. When he goes further and makes progress, [the next stage] is called the summit stage. It is just like yogurt made from milk. This man observes the reality of [all] elements.

"I shall attain deliverance from suffering. My mind loves this Dharma. This is the true Dharma that can remove various suffering, old age, sickness, and death.

" At that time, he thinks about who taught this Dharma. It was taught by the Buddha, the Blessed One. Thence he attains purified faith and great joy in the Buddha Jewel. "If it were not for this

Dharma, who would be able to block all defilements? How would I attain true wisdom and a little illumination?" Thence he attains purified faith and great joy in the Dharma Jewel.

"If I did not have good co-practitioners who are disciples of the Buddha, how would I attain true wisdom and a little illumination?" Thence he attains purified faith and great joy in the Sangha Jewel. Thus he attains purified single-mindedness in the Three Jewels and is united with true wisdom. These are the roots of merit of the summit and are also called the summit elements. They are also called the roots of merit that enable the attainment of nirvana. As is told in the Pārāyana-sūtra: The Buddha Jewel, Dharma [Jewel,] and Sangha Jewel. Those who have small purified faith [in them] are called [people who have attained] the roots of merit of the summit. You should uphold [these roots of merit] single-mindedly.

Why does [the verse] mention "small faith"? For the Buddha, bodhisattvas, solitary awakened ones (pratyekabuddhas), and arhats, [faith] is small, but for wild people [faith] is large. Further, this [faith] can be destroyed and lost, and so it is said to be "small.

" As is said in the Dhammapada:

A plantain tree dies when it bears fruit, so does a bamboo when it bears fruit. A mule dies when it gives birth to a foal. A petty man dies when he gains profit.

45

54

Fascicle Two

Because [honor] is destructive and is not profitable, when a petty man attains honor, his merits will be entirely exhausted, and he will fall from the elements of the summit.

46

Also, [the practitioner] has not severed the binding defilements and has not attained the undefiled, boundlessly wise mind. For this reason, [faith] is said to be "small.

" Further, when [the practitioner] diligently practices single-mindedness and enters the path to nirvana, he observes the five aggregates and the sixteen aspects of the Four [Noble] Truths even more clearly. Then the mind does not shrink back, regret, or withdraw but wishes to enter [the stage of] recognition. This is called the roots of the merit of recognition. What does recognition refer to? The practice in accordance with the [sixteen] aspects of the Four [Noble] Truths is called recognition. These roots of merit are classified into three classes, namely the advanced, intermediate, and low stages. What is called recognition? [The practitioner] observes the five aggregates as impermanent, painful, empty, and without self. [His] mind recognizes [this] and does not withdraw, and it is called recognition. Also he observes the world as entirely painful, empty, and without pleasure. This is [the truth of] suffering. Lust and other defilements as the cause [of suffering], these are [the truth of] cause. Extinction conditioned by wisdom, this is called the high[est] element, [which] nothing surpasses. The eightfold straight path can lead the practitioner to nirvana, and nothing surpasses [this path]. [He] thus believes and recognizes without regret or doubt. This is called recognition. In it there are still other [kinds of] recognition. Various bonds, defilements, doubts, and regret come into the mind but cannot destroy it. It is just like a rock mountain that cannot be moved by various winds or water. For this reason, it is called recognition. Thus [the practitioner] is called a truly good "wild person,

" as is told in the Dhammapadaby the Buddha:

One who has attained much of the worldly correct view never falls into bad destinies even for ten million years.

This worldly correct view is called the roots of merit of recognition. This person greatly advances in single-mindedness and strongly abhors worldly phenomena. He wishes to clearly realize the [sixteen] aspects of the Four [Noble] Truths and go to nirvana. He is thus single-minded, and this is called the supreme among the worldly elements.

55

280a

The Sutra on the Concentration of Sitting Meditation

Simultaneously fixed on the four aspects—impermanence, suffering, emptiness, and no-self—[the practitioner's mind] observes one truth [of suffering], because the recognition of the elements of suffering [at the first moment of awakening] recognizes suffering. For what reason? [It is because the practitioner at that time] observes the impermanence, suffering, emptiness, and no-self of the five appropriated aggregates belonging to the realm of desire. Then mental recognition is subsumed under wisdom, and the mind and mental functions associated with it are also referred to as the recognition of the elements of suffering. Physical and verbal karma, as well as the conditioned elements not associated with the mind, 47 [also contribute to this

recognition of the elements of suffering].

The first gate to all pure elements in the present and future is called the recognition of the elements of suffering. ("Elements

"[refers to] pure elements.

"Recognition

"

means faithful acceptance.)It gives rise to the wisdom of the elements of suffering in the subsequent [moment]. The recognition of the elements of suffering severs binding defilements, and the wisdom of the elements of suffering [constitutes] realization [of the truth]. It is as if a person reaped [crops] and another tied them, or as if [a person] cut bamboo trees with a sharp knife and a wind knocked them down [to the ground]. Due to the exercise of recognition and wisdom, one can realize the above (i.e., severing the binding defilements and realizing the truth). One can sever the ten binding defilements belonging to the realm of desire that are to be severed by seeing [the truth of] suffering. Then [the practitioner] attains a pure wisdom that is different from worldly wisdom, even though he has not attained the acquisition48 of pure wisdom. Then [the practitioner] attains one type of wisdom. (Worldly wisdom will be attained later.) In the second moment of mind, [the practitioner] accomplishes the wisdom of elements, the wisdom of suffering, and worldly wisdom. Through the third and fourth moments of mind, he accomplishes four types of wisdom: the wisdom of suffering, the wisdom of elements, the wisdom of analogy, and worldly wisdom. In the wisdom of the elements of the [truth of] origin, extinction, and the path, respectively, one type of wisdom is added. 49 For

people freed from desire, the accomplishment of mind-reading wisdom is added.

50 The analogical recognition of suffering and the analogical wisdom 56

Fascicle Two

of suffering sever eighteen binding defilements. These four [moments of] mind are attained [while one realizes] the truth of suffering. The recognition of the elements of origin and the wisdom of the elements of origin sever seven binding defilements belonging to the realm of desire. The analogical recognition of origin and the analogical wisdom of origin sever thirteen binding defilements belonging to the realm of form (rūpadhātu) and to the realm without form (ārūpyadhātu). The recognition of the elements of extinction and the wisdom of the elements of extinction sever seven binding defilements belonging to the realm of desire. The analogical recognition of extinction and the analogical wisdom of extinction sever twelve binding defilements belonging to the realm of form and to the realm without form.

The recognition of the elements of the path and the wisdom of the elements of the path sever eight binding defilements belonging to the realm of desire. The analogical recognition of the path and the analogical wisdom of the path sever fourteen binding defilements belonging to the realm of form and the realm without form.

The analogical wisdom of the path is called srotāpanna(which means "flowing into nirvana

"["stream-entrant"] in Chinese).[Thus the practitioner] truly knows the nature of [all] elements [through these] sixteen moments of mind. During the [first] fifteen moments of mind, competent ones are referred to as "those who practice according to the teaching, " and incompetent ones

are referred to as "those who practice according to faith. " If these two [types

of practitioners] had not been freed [from any mental defilements before entering the Way of Seeing], they are called "those who are heading for the first fruit" [during the first fifteen moments of mind]. [When those] who had not severed binding defilements have attained the sixteen[th moment of] mind, they are called srotāpanna("stream-entrant"). If they had severed six classes of binding defilements,

51 at the sixteen[th moment] of mind they are called sakṛdāgāmin(which means

"

once-returner

" in Chinese).If they had severed

nine classes of binding defilemenents, at the sixteen[th moment] of mind they are called anāgāmin (which means

"

non-returner

" in Chinese).If those who

had not been freed from desire before sever the eighty-eight binding defilements, they are called srotāpanna.Also, they acquire the roots of merit of 57

280b

The Sutra on the Concentration of Sitting Meditation

undefiled fruits. Because of the acquisition [of these roots of merit], they are called srotāpanna.Competent ones are called "those who have attained [the truth] through seeing,

" and incompetent ones are called "those who are convinced [of the truth] through faith" [in the sixteenth moment]. Those who have not severed the binding defilements [to be severed through the path of repeated] contemplation have seven lifetimes to live. If they have severed the three classes of binding defilements [to be severed through the path of repeated] contemplation, they are called "those who are to be reborn in various families,

" who have three lifetimes to live. The eightfold noble path and the thirty-seven elements [conducive to awakening] are called the "stream.

" The stream [flows] toward nirvana, and since [the practitioner] follows the stream, he is called srotāpanna.He is considered to be the first meritorious son of the Buddha, [and as such the practitioner] can be liberated from bad destinies.

[When practitioners] have severed the three binding defilements and have attenuated the three poisons, they are called sakṛdāgāmins ("oncereturners"). Next, the nine classes of binding defilements belonging to the realm of desire (top-top, top-middle, top-bottom, middle-top, middle-middle, middle-bottom, bottom-top, bottom-middle, and bottom-bottom)[are classified into those] to be severed by seeing the [Four Noble] Truths, and [those] to be severed through [repeated] contemplation.

If unawakened people52 had beforehand severed the [first] six classes of binding defilements belonging to the realm of desire by means of the defiled path and [then] enter the Way of Seeing the [Four Noble] Truths, at the sixteen[th moment of] mind, they attain the title sakṛdāgāmin("once-returner"). If they had severed the [first] eight classes [of binding defilements belonging to the realm of desire] and enter the Way of Seeing the [Four Noble] Truths, at the sixteenth moment of mind one type [of them] is called [those who have attained] the fruit of sakṛdāgāmin("once-returner") and are heading for anāgāmin("non-returner"). If a disciple of the Buddha has attained srotāpanna ("stream-entrant"), by merely severing the three [classes of] binding defilements he is going to attain sakṛdāgāmin("once-returner"). If he has severed the [first] six out of the nine types of binding defilements belonging to the realm of desire, he is called sakṛdāgāmin("once-returner"). [If he has] severed the [first] eight types [of binding defilements], he is called a type of 58

Fascicle Two

[practitioner who has attained] the fruit of sakṛdāgāmin("once-returner") and is heading for anāgāmin("non-returner").

If unawakened people had beforehand severed the nine classes of binding defilements belonging to the realm of desire and enter the Way of Seeing the [Four Noble] Truths, at the sixteen[th moment of] mind, they [come to be] called anāgāmins ("non-returners").

53 If they have attained sakṛdāgāmin and

further sever the [last] three classes of binding defilements [belonging to the realm of desire] to be severed by repeated contemplation, [at the moment of] the path of deliverance [severing] the ninth [class of binding defilements belonging to the realm of desire] they are called anāgāmin. 55 Ānāgāmins are

of nine types: (1) anāgāmins who definitely enter nirvana in this lifetime, (2) anāgāmins who enter nirvana during the intermediate period [between this and next lifetimes], (3) anāgāmins who enter nirvana after being born [in the next lifetime], (4) anāgāmins who seek to enter nirvana with diligent practice, (5) anāgāmins who seek to enter nirvana without diligent practice, (6) anāgāmins who move upward [to higher realms of existence] and enter nirvana, (7) anāgāmins who reach the [realm of] Akaniṣṭha and enter nirvana, (8) anāgāmins who attain the absorption into the realm without form and enter nirvana, and (9) anāgāmins who have attained [the absorption into cessation] with the body. Ānāgāmins heading for arhatship sever the [ninth] class of binding defilements belonging to the realm of form and realm without form with the unhindered path [that severs] the ninth [class of binding defilements, namely] the adamantine concentration that can destroy all binding defilements. 54

The wisdom of extinction in the path of deliverance [that severs] the ninth [class of binding defilements] cultivates all roots of merit, and it is called the fruit of arhat. Arhats are of nine types: (1) Those who retro gress, (2) those who do not retrogress, (3) those who [consider] dying, (4) those who keep [their attainments], (5) those who stay [in the attained stage], (6) those who necessarily attain knowledge, (7) those whose [deliverance] is indestructible, (8) those who [attain] deliverance through wisdom, and (9) those who [attain] deliverance through both [wisdom and meditation].

(1) Those who are slow in their intellect and progress, and who retro gress by encountering five conditions: they are called "those who retrogress. " (2)

Those who are keen in their intellect and progress, and who do not retrogress 59

280c

The Sutra on the Concentration of Sitting Meditation even though encountering five conditions: they are called "those who do not retrogress.

" (3) Those who are slow in their intellect and progress, but who are keen in their aversion [to the mundane world and] consider killing themselves [for fear of retrogressing from his attainment]: they are called "those who [consider] dying.

" (4) Those who are slow in their intellect but make great progress and protect themselves: they are called "those who keep [their attainment].

" (5) Those who are average in their intellect and attainment, and who do not progress or regress and stay at the stage [they have attained]: they are called "those who stay [in the attained stage]. " (6) Those who have

somewhat keen intellect, make diligent effort, and can attain indestructible deliverance of mind: they are called "those who necessarily attain knowledge. "

(7) Those who have keen intellect, make great progress, and only then attain indestructible deliverance of mind: they are called "those whose [deliverance] is indestructible.

" (8) Those who cannot attain any [stages of] meditation but exhaust defilements while they have not attained meditation: they are called "those who [attain] deliverance through wisdom. " (9) Those who attain

various [stages of] meditation and the meditation of extinction and [thus] exhaust defilements: they are called "those who [attain] deliverance through both [wisdom and meditation].

"

There are arhats who are always filled with aversion to all conditioned elements, do not seek further merit, and, when the proper time comes, enter nirvana. There are arhats who seek the four stages of meditation, four formless concentrations, four balanced minds, eight types of deliverance, eight superior realms, ten universal realms, nine successive [stages of meditation], six supernatural powers, wisdom from vows, araṇī-samādhi (In Chinese, it means "disputelessness.

" Araṇī is [also] taken as

"

eventlessness

"

"

or

emptiness.

"

A former translation says that Subhūti always practiced the practice of emptiness, but this is wrong. This must merely be the practice of disputelessness. Disputelessness merely means protecting sentient beings so that they do not dispute with [the practitioner] himself. "Dispute

" is like Śāri putra and

Maudgalyāyana

'

s staying overnight at a potter

'

s house and inducing Kokālika

to dispute [with them]), concentration that skips [intermediate stages], mixed meditation, the three gates to deliverance, and relinquishment, (Relinquishment refers to the three gates to deliverance, namely, emptiness, wishlessness, and marklessness. Emptiness, wishlessness, and marklessness correspond to the 60

Fascicle Two

twelve gates of mindfulness that remedy those who are attached to something.) and further make diligent efforts with keen wisdom and enter these [types of] meritorious meditation. This means that [these arhats] have become "those who do not retrogress" and "those whose [deliverance] is indestructible. "

When no buddha appears in the world, and when there is no Buddha-Dharma and no disciples [of the Buddha], people freed from desire appear [as] solitary awakened ones. Solitary awakened ones are of three levels: high, middle, and low.

Low[-level] ones are those who formerly attained srotāpanna or sakṛdāgāmin. This srotāpanna is born in the seventh lifetime among humankind, when there is no Buddha-Dharma, so that he cannot become [the Buddha's] disciple. He cannot be born into the eighth lifetime either. 56

In that case he becomes a solitary awakened one. If a sakṛdāgāminis born in the second lifetime when there is no Buddha-Dharma, he cannot become [the Buddha's] disciple. He cannot be born into the third lifetime either. In that case he becomes a solitary awakened one.

There are people who wish to become solitary awakened ones. When they have planted the seeds of merit [for becoming] solitary awakened ones, and when [on the other hand their] merit [respective to the] Buddha-Dharma does not mature, they get weary of the world, become recluses, and attain awakening. They are called solitary awakened ones. They are middle[-level] solitary awakened ones.

There are people who seek the full awakening of the buddhas but whose power of wisdom and power to progress are only small. They retrogress because of certain causes and conditions (like Śāriputra). At that time a buddha does not appear in the world, there is no Buddha-Dharma or [his] disciples, [but] their practice of [cultivating] the roots of merit matures and they become solitary awakened ones. Endowed with many or a few of the major and minor bodily marks [of a buddha], they grow weary of the world, become recluses, and attain awakening. They are called high[-level] solitary awakened ones.

Those who attain shallow wisdom of elements are called arhats. Those who attain moderate wisdom are called solitary awakened ones, and those who attain profound wisdom are called buddhas. It is like a person who looks 61

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