T614 The Sutra on the Concentration of Sitting Meditation

Calling the Buddha to Mind

The Sutra on the Concentration of Sitting Meditation

at a tree from afar and cannot recognize branches. If he comes a little closer, he can recognize branches but cannot recognize flowers or leaves. When he has reached the bottom of the tree, he can recognize all the branches, leaves, flowers, and fruits of the tree.

Auditors (śrāvakas) understand that all conditioned elements are impermanent, that all elements have no proprietor, and that only nirvana is good and peaceful. Auditors can observe [the conditioned elements] in this fashion, but they cannot analyze them, nor can they penetrate or understand them deeply. Solitary awakened ones can analyze them to some extent, but they also cannot penetrate or understand them deeply. Buddhas know elements and completely analyze them. They deeply penetrate and understand them. It is like the king of Vārāṇasī who in a hot summer ascended his seat of seven jewels at the top floor of an elevated palace. He had a blue-dressed [servant girl] grind gośīrṣasandalwood [into powder] and smear it on his body. The blue-dressed [servant girl] wore many bracelets on her arms, so when she smeared [the sandal powder] on the king's body, the bracelets made noises and filled the [king's] ears, irritating him greatly. [Therefore] the king told [the servant girl] to remove [the bracelets], and the fewer bracelets [she wore], the smaller the noise became. When she had only one bracelet on, there was no noise at all. Then the king realized [the truth] and said: "[If I have] many things, [namely] the state, subjects, courtiers, and court maidens, I shall have many worries in the same way.

" Instantly he became detached,

meditated in a solitary place, and became a solitary awakened one. His hair and beard naturally dropped off, and he wore a natural robe. Leaving the elevated palace, by the power of miraculous movement, he became a recluse and entered a mountain. Such is the background of a middle-level solitary awakened one.

[Calling the Buddha to Mind]

If the practitioner seeks the full awakening of the buddhas, in meditation he should first fix his mind and concentrate on the living bodies of the buddhas in the ten directions and of the three periods of time. Do not call to mind [the elements of] earth, water, fire, wind; mountains, trees, grasses, or woods. Do not call to mind anything with form between heaven and earth, or any other 62

Fascicle Two

elements. Only call to mind the living bodies of buddhas staying in the air (lit., space). [One's visualized image of the Buddha should be] like Sumeru, the king of gold mountains, at the center of the pure water of the ocean. It is like a great fire burning in a dark night, or like a banner of seven jewels in a great shrine. The body of the Buddha is likewise; it has the thirty-two major and eighty minor bodily marks, which always emit boundless pure rays of light into the blue color that has the characteristics of space. [If the practitioner] always calls the bodily marks of the Buddha to mind in the way described above, the practitioner attains the concentration in which all the buddhas in the ten directions over the three periods appear in front of the mental eye, and in which he sees all of them. If the mind is distracted, he concentrates it and [again] calls the body of the Buddha to mind.

At that time, the practitioner sees thirty trillion types of boundless buddhas in the east. Likewise in the south, west, north, the four subdirections, above, and below—in every direction [where the practitioner] puts his mind, he sees all [its] buddhas. It is like a man who looks at constellations at night, and who sees all of the hundreds of thousands of boundless sorts of constellations. When a bodhisattva has attained this concentration, he attenuates grave transgressions accumulated through boundless eons and removes minor transgressions. Having attained this concentration, [the practitioner] should call to mind the Buddha's manifold and boundless virtues, namely, all the wisdom, understanding, insights, and virtues. [The Buddha] has attained great friendliness, great compassion, and freedom. He was the first to escape the shell of ignorance, [and he attained] the four types of fearlessness, five eyes, ten powers, and eighteen distinctive features. He can remove boundless suffering, save [beings] from the fear of old age and death, and give nirvana that is the eternal peace. The Buddha has these sorts of manifold and boundless virtues. Having thought thus, [the practitioner] himself makes a wish and says: "(1) I shall one day attain a buddha's body whose merits are as stately as this.

" Then he makes a great vow: "(2) With all my merits in the past and present, I shall seek for the full awakening of the buddhas and shall not seek for other rewards.

" He further thinks as follows: "All sentient beings are

truly pitiable. The meritorious bodies of buddhas are as stately as this. Why do sentient beings seek other karma and do not seek buddhahood? It is just 63

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Meditation on the Impurities

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The Sutra on the Concentration of Sitting Meditation

like a blind son of a noble family who has fallen into a deep pit and, pressed by hunger, eats dung or mud. The father greatly pities for him and creates a means to save him from the deep pit and serves a superb meal for him. " The

practitioner thinks thus: (3) "Likewise is the ambrosia of the merit of the twofold bodies of buddhas. Sentient beings, however, have fallen into the deep pit of samsara and eat various impurities. With great compassion I will save all sentient beings and make them attain the full awakening of the buddhas and reach the [other] shore of [the river of] samsara. Thus I shall satisfy them with the Dharma taste of various merits. I wish that they may attain the entirety of the Buddha-Dharma. Listening, chanting, memorizing, questioning, practicing meditation, and attaining fruits are the steps [to buddhahood]. I shall make great essential vows and wear the armor of the three vows. 57 Outside I shall

defeat a host of demons, and inside I shall smash the rogues of binding defilements. I shall enter [the path] straight and shall not make a detour. If one compares these three vows with innumerable [other] vows, [all] vows are included in these [three], because [these three] save sentient beings and let them attain the full awakening of the buddhas.

" Thus he thinks, and thus he wishes. This

is called the bodhisattvas' concentration on calling buddhas to mind. [Meditation on the Impurities]

[If] lust is predominant among the three poisons in a practitioner of the bodhisattva path, he should first observe the body. [The body is filled with such impurities as] bones, flesh, skin, tendons, vessels, flowing blood, liver, lungs, intestines, stomach, feces, urine, tears, and saliva. [Thus he observes] the impurity of the thirty-six items [in his body] and the nine images [of the decomposition of a corpse]. He devotes his mind to the inner contemplation without letting his mind be distracted by other objects. If his mind is distracted, he concentrates it and returns it [to the original objects of meditation]. It is just like a person who enters a granary holding a torch and recognizes beans, barley, Chinese millet, and foxtail millet, without omitting anything. Then [the practitioner] analyzes the body into the six elements. Hardness is the earth element. Moisture is the water element. Heat is the fire element. Movement is the wind element. Cavity is the space element. Perception is the consciousness element. It is also like butchering a cow and cutting it into six portions, with the trunk, head, and four limbs placed separately. 64

Fascicle Two

The body has nine apertures that are always leaking impurities. [It is also like] a leather bag full of feces. He always makes this contemplation without letting his mind be distracted by other objects. If his mind is distracted, he concentrates it and returns it [to the original objects of meditation]. If [the practitioner] attains single-mindedness, he develops aversion in his mind, seeks to be liberated from his body, and wants to annihilate it quickly and soon enter nirvana. Then he should arouse great friendliness and compassion. [In order to] save sentient beings with [his] great merit, he makes the aforementioned three vows. "Since sentient beings do not realize impurities, they

create pollution through various transgressions. I shall save them [from the flood of samsara] and place them on the ground of ambrosia. Further, sentient beings in the realm of desire are attached to impurities like dogs eating feces. I should save them and lead them to the pure path.

"Then I should seek for the reality of [all] elements, which is neither permanent nor impermanent, or neither pure nor impure. How could I insist that they are impure? The wisdom that observes impurity arises from causes and conditions. If I follow our Dharma, I should seek reality. How can I [learn to] detest the impurities in my body and attain nirvana? Like a great elephant that crosses a rapid stream [with its feet] on the bottom, I should attain the reality of [all] elements and enter nirvana. How can I be like monkeys or rabbits that fear the rapid stream and hasten to save themselves? I should now learn that, according to the bodhisattva Dharma, practicing meditation on the impurities and removing lust is [done in order] to teach sentient beings widely and detach them from the misfortunes caused by lust. I should not be overwhelmed by meditation on the impurities.

"

Further, since one has already observed the impurities and detests samsara, one should observe the pure aspects. One ties one's mind to the three spots: the tip of the nose, the area between the brows, and the forehead. In the middle of these spots one should [cut] open the skin for one inch and remove blood and flesh. One then concentrates one's mind on the white bone without letting the mind be distracted by other objects. If the mind is distracted, one should concentrate it and return it [to the original objects of meditation]. While one is concentrated on the three objects, one constantly fights with one's mind. It is as if two people were wrestling together. If the practitioner [wants to] win over the mind, the best way is to control [the mind] 65

Cultivation of Friendliness

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The Sutra on the Concentration of Sitting Meditation

and fix it. This is called "single-mindedness.

" If one gives rise to great compassion because of aversion [to the suffering of sentient beings], one takes pity on them, [thinking]: "For the sake of these empty bones, they stay away from nirvana and enter the three bad destinies.

58 I should exert myself to cultivate various merits, teach sentient beings, and make them understand that the characteristic of the body is empty. The bones are enveloped in the skin, but in fact [the body] is filled with impurities. For the sake of sentient beings, I shall little by little explain these characteristics of the elements. "

If one considers [the body] as pure even a little, one's mind develops attachment. If one mostly thinks of the impurity [of the body], one's mind develops aversion. Because one goes beyond the characteristics of elements, the true Dharma emerges. In the reality of [all] elements, there is no purity or impurity, nor is there enclosure or exit. One sees the equality of elements; [the reality is] indestructible and immovable. This is called the reality of elements. (Thus one goes beyond the Dharma of arhats.) [Cultivation of Friendliness]

[If] anger is predominant in a practitioner of the bodhisattva path, he should practice friendly mind. He should call to mind the sentient beings in the east with pure friendly mind free from hatred or anger, and with vast and boundless [mind]. He sees various sentient beings all in front of him. He [then] likewise calls to mind [the beings] in the south, west, north, the four subdirections, above, and below. He controls his mind and practices friendliness without letting his mind be distracted by other objects. If his mind is distracted, he concentrates it and returns it [to the original objects of meditation]. He should look at all sentient beings with his mental eye clearly, as if they were just in front of him. If he attains single-mindedness, he should make a vow and say: "I shall liberate sentient beings and let them attain true happiness with the truly pure Dharma of nirvana.

" If he practices the concentration on friendliness, and if his mind is as stated above, this is the bodhisattva path. Abiding in the concentration on friendliness, [such practitioners] observe the reality of [all] elements, which is pure, indestructible, and immovable. They wish to let sentient beings attain this benefit of the Dharma. With this concentration, in friendliness they call to mind all sentient beings in the east and let them attain the happiness of buddha[hood]. They do the same [with regard to 66

Fascicle Two

the sentient beings] in the ten directions. Their minds are not perverted. This is called the method of concentration on friendliness of bodhisattvas. Question:Why do they not call to mind the sentient beings in the ten directions altogether at the same time?

Answer:It is easier to attain single-mindedness if they first call to mind [the sentient beings] in one direction. Afterward, they gradually extend [the objects of reflection] to the other directions.

Question:If a person has an enemy who always wants to harm him, how can he practice friendliness and want to let the enemy attain happiness? Answer:Friendliness is a mental element and originates from the mind. First one should start with people one likes. Then people one likes are gradually expanded and finally they encompass enemies. When a fire burns wood, it can burn even wet [wood] if [the fire] is sufficiently large. The matter is the same here.

Question:Sometimes sentient beings encounter various [kinds of] suffering, among human beings or in the hells. Even if bodhisattvas are compassionate, how can [suffering] people attain happiness? Answer:First they capture the image of happiness from happy people, and then let the suffering people attain that happiness. It is just like the terrified and disheartened commander of a defeated army who sees his enemies and thinks that they are all stout soldiers.

Question:What benefits does the practice of the concentration on friendliness have? Answer:The practitioner himself thinks as follows: "Those who have become recluses and are detached from the secular world should practice friendliness.

" He further thinks: "Since I eat food donated by believers, I should practice [for their] benefit. As has been told by the Buddha: 'To practice friendliness even for a moment is to follow the teaching of the Buddha. ' Thus

I receive donations not in vain but to achieve awakening (lit., "enter the

path"). Next, although the body wears a dyed robe, the mind should not be dyed. The power of the concentration on friendliness can make the mind spotless. 59 Then my mind practices friendliness. In the period of destroying the Dharma, I abide by the Dharma. Among the Dharma-less people, I abide by the Dharma. I follow the Dharma and do not harm [others]. Due to the power of the concentration on friendliness, bodhisattvas practice the path and go to 67

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The Sutra on the Concentration of Sitting Meditation

the gate of ambrosia. The coolness of friendliness cools down various types of agonizing heat. As has been said by the Buddha,

'When one feels extreme

heat, entering a cool pond is pleasant.

'"

Next, wearing the armor of great friendliness, the practitioner guards himself from the arrows of defilements. Friendliness is the Dharma medicine that detoxifies the poison of hatred. Friendliness can remove the defilements that burn the mind. Friendliness is the stairway of Dharma by which to ascend the tower of deliverance. Friendliness is the Dharma boat to cross over the sea of samsara. When seeking for the assets of good Dharma, friendliness is the utmost treasure. For traveling to nirvana, friendliness is the provisions of food for the way. Friendliness is the fine horse on which to enter nirvana. Friendliness is a valiant general who overcomes the three bad destinies. One who can practice friendliness can eradicate many evils. Various good deities follow and protect him.

Question:If a practitioner attains the concentration on friendliness, how can he not lose it but promote it?

Answer:Studying the precepts and [keeping them] pure. Good faith in [meditational] comfort and pleasure. Studying various [types of] meditation, single-mindedness, and wisdom. Wishing to be in a silent place. Always being attentive. Little desire and satisfaction. Behaviors conforming to the teachings of friendliness. Controlling oneself and eating little. Restricting sleep. Meditation in the first and last watches of night without cessation. Elimination of disturbing speech and maintaining silence. Knowing the time for rest while sitting, lying down, walking, and standing, and not exerting oneself excessively, to the point of exhaustion. Adjusting the temperature so that it is not disturbing. These [elements] promote friendliness. Next, giving the pleasure of the full awakening of the buddhas and nirvana to all people is called great friendliness. The practitioner thinks: "Great people60 in the present and future practice friendliness and benefit all. I also have benefited; this has been a good help for me. I shall also practice friendliness and repay my indebtedness.

" Further he thinks: "People of great

virtue commiserate with all [sentient beings] with friendly minds and consider that a pleasure. I should be the same. [I shall] call those sentient beings to mind and let them achieve the happiness of [becoming] buddhas and [attaining] nirvana. " This is the repayment of indebtedness.

68

Fascicle Two

Further, the power of friendliness makes their minds all attain pleasure, and it makes their bodies all free from agonizing heat, and [helps them] attain cool pleasure. Continuing to practice meritorious [deeds] of friendliness, [the practitioner] wishes to bring peace to all beings and thus repay his indebtedness to them. Also, friendliness is profitable in the following ways. It severs the element of anger and opens the gate of reputation. [Friendliness] is a good field [of merit] for donors and is a cause for [subsequent] birth in the Brahmā Heaven. [Friendliness] resides in the realm of detachment and removes the roots of enmity and dispute. [Friendliness] is something that buddhas praise and wise people respect. [Friendliness] enables the observance of the pure precepts, brings about the light of wisdom, and makes listening to the benefits of the Dharma possible. [Friendliness] is the crème de la crème of merit, which determines [one's identity] as a good person. [Friendliness] is a great power for recluses and eliminates various evils. A friendly response can subdue the evil of abusive words. [Friendliness] accumulates joy and gives rise to the element of diligence. [Friendliness] is the root cause of wealth, a storehouse of practical wisdom, a repository of truthful faith, the gate to various good elements, the way to gain a [good] reputation, the root of reverence, and the true path of the buddhas. If one maintains a bad [practice], one will experience its bad consequences oneself. There are five kinds of bad speech: untimely, untruthful, unbeneficial, unfriendly, and ungentle. These five kinds of bad speech cannot undermine [friendliness]. All [the types of] evil are also unable to harm [friendliness]. They are just like small fires that cannot heat up the great ocean. (Below the text will tell the story of King Udayana having five hundred arrows.)61 According to the avadāna(story) of King Udayana in the *Vīrasūtra, [the king] had two consorts: one was Anupamā, the other Śyāmāvatī. Anupamā slandered Śyāmāvatī. Śyāmāvatī had five hundred honest people. The king wanted to kill them one by one by shooting five hundred arrows. Śyāmāvatī told [all] those honest people to stand behind her. Then Śyāmāvatī entered the concentration on friendliness. The king bent his bow and shot her, but the arrow fell at her feet. The second arrow turned back and [fell] at the king's feet. The king, in a panic, tried to shoot another arrow, but Śyāmāvatī said to him: "Stop it, stop it. Let us talk about the fidelity between husband and wife. If you shoot that arrow, it will straightway pierce your heart. "

69

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Observation of Dependent Origination

The Sutra on the Concentration of Sitting Meditation

In terror, the king then threw down his bow and gave up shooting. He asked [her]: "What magic have you mastered?" [She] answered: "I have no magic. This is merely because I, as a disciple of the Buddha, have entered the concentration on friendliness.

"

This concentration on friendliness, in sum, has three objects: sentient beings, elements, and nothingness. [The friendliness] of those who have not attained the path is directed to sentient beings. [That of] arhats and solitary awakened ones is directed to elements. [That of] buddhas, the Blessed Ones, is directed to nothingness.

Thus is the abridged exposition of the method of the concentration on friendliness.

[Observation of Dependent Origination]

[If] ignorance is predominant in a practitioner of the bodhisattva path, he should contemplate the twelve links [of dependent origination] and destroy the two kinds of ignorance. Inwardly they destroy ignorance about themselves, and outwardly they destroy ignorance about sentient beings. They meditate as follows: "Sentient beings and myself are both in calamitous [situations]. Ever being born, ever growing old, ever becoming sick, ever dying, ever perishing, and ever departing, sentient beings pitiably do not know the way to escape [this situation]. How can they be liberated?" [Bodhisattvas] contemplate single-mindedly that birth, old age, sickness, and death are caused by something. They should further contemplate what causes these [situations]. They contemplate single-mindedly, [as follows]: Birth is caused by existence, existence by grasping, grasping by craving, craving by sensation, sensation by contact, contact by the six realms of cognition, the six realms of cognition by "name" and form, "name" and form

by consciousness, consciousness by conduct, and conduct by ignorance. Likewise they further think: "What brings about the cessation of birth, old age, and death?" They contemplate single-mindedly, [as follows]: The cessation of old age and death is brought about by the cessation of birth, the cessation of birth by the cessation of existence, the cessation of existence by the cessation of grasping, the cessation of grasping by the cessation of craving, the cessation of craving by the cessation of sensation, the cessation of sensation by the cessation of contact, the cessation of contact by the cessation of the six 70

Fascicle Two

realms of cognition, the cessation of the six realms of cognition by the cessation of "name" and form, the cessation of "name" and form by the cessation of consciousness, the cessation of consciousness by the cessation of conduct, the cessation of conduct by the cessation of consciousness, and the cessation of conduct by the cessation of ignorance.

Here, what are the twelve links? The link of ignorance means not knowing the anterior, not knowing the posterior, not knowing the anterior or posterior, not knowing the interior, not knowing the exterior, not knowing the interior or exterior, not knowing the Buddha, not knowing the Dharma, not knowing the Sangha, not knowing suffering, not knowing its origin, not knowing its extinction, not knowing the path, not knowing karma, not knowing its fruit, not knowing karma or its fruit, not knowing the cause, not knowing the condition, not knowing the cause or condition, not knowing transgressions, not knowing merits, not knowing transgressions or merits, not knowing the good, not knowing the evil, not knowing the good or evil, not knowing sinful elements, not knowing innocent elements, not knowing what should be approached, not knowing what should be alienated, not knowing defiled elements, not knowing undefiled elements, not knowing mundane elements, not knowing supramundane elements, not knowing past elements, not knowing future elements, not knowing present elements, not knowing black elements, not knowing white elements, not knowing the way to analyze causes and conditions, now knowing the six tactile elements, and not knowing the realized elements. These various sorts of dark ignorance of not-knowing, not-understanding, and not-seeing are [all] called ignorance. Ignorance causes conduct. What is conduct? There are three kinds of conduct: bodily conduct, oral conduct, and mental conduct. What is bodily conduct? Inhalation and exhalation are the elements of bodily conduct. Why? Because these elements belong to the body, they are called bodily conduct.

What is oral conduct? [The elements that accompany] reflection and investigation. It is after reflection and investigation that one speaks. Without reflection and investigation, there is no speech. These [elements] are called oral conduct.

What is mental conduct? "Ache" and ideation (People in the world are attached to the term

"

ache.

"[Since] there are three types of "

aches,

"62 "

ache

"

71

283a

The Sutra on the Concentration of Sitting Meditation should be retranslated as

"

sensation.

" Sensation corresponds to the realms

of the world. Because one does not experience pain or pleasure in the upper realms,

63 [the translation

"

ache

" is improper.] One should say that sensation

and ideation are annoyances for recluses.)are mental elements, because they belong to the mind. Thus they are mental conduct. There is also conduct belonging to the realm of desire, the realm of form, and the realm without form. Further, there are [three types of] conduct: good, evil, and immovable. What is good conduct? All good conduct in the realm of desire and of the [lower] three stages of the realm of form.

64 What is evil conduct? Evil elements. What

is immovable conduct? Defiled good conduct [belonging to the realm of] the fourth stage of meditation and defiled good conduct [belonging to the realms of] the immaterial absorptions.

65 These [elements] are called conduct.

Conduct causes consciousness. What is consciousness? There are six elements of consciousness: visual consciousness up to mental consciousness. They are called the six consciousnesses.

Consciousness causes "name" and form. What is "name"? The immaterial four elements, namely,

"ache,

" ideation, conduct, and consciousness. These

are called "name.

" What is "form"? All material four gross elements and composite matter. These are called "form.

"66 What are the four gross elements?

Earth, water, fire, and wind. What is earth? Those that are characterized by hardness are earth. Those that are characterized by moisture are water. Those that are characterized by heat are fire. Those that are characterized by light mobility are wind. The other material elements are easy to understand. Those that are tangible or intangible are called composite matter. The "names" and forms taken together, they are called "name" and form. 67

"Names" and form cause the six realms of cognition. What are the six realms of cognition? There are six internal realms: the visual internal realm up to the mental internal realm. They are called the six realms of cognition. The six realms of cognition condition contact. What is contact? There are six elements of contact: visual contact up to mental contact. What is visual contact? The eye conditioned by a piece of matter gives rise to the visual consciousness. 68 The meeting of these three elements is called visual contact. [The other types of contact] up to the mental contact are defined in the same way. Contact causes sensation. What is sensation? There are three types of sensation: pleasant sensation, painful sensation, and neutral sensation. What 72

Fascicle Two

is pleasant sensation? The defilement of desire. What is painful sensation? The defilement of anger. What is neutral sensation? The defilement of ignorance. Further, pleasant sensation is pleasant when it arises and stays, but painful when it ceases. Painful sensation is painful when it arises and stays, but pleasant when it ceases. Neutral sensation is not perceived as either painful or pleasant.

Sensation causes craving. What is craving? The craving induced by the contact of the eye and visible objects, up to the craving induced by the contact of the mind and concepts.

Craving causes grasping. What is grasping? Grasping [the objects of] desire, grasping [wrong] views, grasping [wrong] precepts, and grasping the concept of self.

Grasping causes existence. What is existence? There are three kinds of existence. Existence [in the realm] of desire, existence [in the realm] of form, and existence [in the realm] without form. From the Avīci Great Hell below up to the heaven where one can enjoy the supernatural creations of other deities above,

69 as well as the karma that brings about rebirth in these [realms], are called existence [in the realm] of desire.

70 What is existence [in the realm] of

form? From the Brahmā World below up to Akaniṣṭha Heaven, these are called existence [in the realm] of form. What is the existence [in the realm] without form? From [the realm of boundless] space up to the realm neither with nor without ideation, these are called existence [in the realm] without form. Existence causes birth. What is birth? Various sentient beings are born in their respective realms and attain the appropriated aggregates, constituent elements, realms of cognition, and life. These are called birth. Birth causes old age and death. What is old age? Lost teeth, gray hair, and many wrinkles. Sense organs become [over]mature and dysfunctional. The vital energy is blocked. The body becomes crooked, and one leans on a stick when walking. The body made of aggregates becomes decrepit. These are called old age.

What is death? The fall, perishing, discontinuation, loss of life force, and exhaustion of life of all sentient beings in respective realms. These are called death.

One first gets old and then dies, and therefore [this whole process] is called old age and death.

73

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283c

The Sutra on the Concentration of Sitting Meditation

Here are the twelve links of dependent origination. Nothing in this world arises without cause or [due to] a deity, [any particular] human being, or various wrong conditions. When bodhisattvas observe the twelve links of dependent origination, they fix their minds fast, without letting their minds be distracted by other objects. If their minds are distracted, they concentrate their minds and return them [to the objects of meditation]. Thus they observe the twelve links and birth in the three periods: the previous birth, the present birth, and the next birth.

If a bodhisattva attains a fixed mind, he should observe that the twelve links are empty and without a proprietor. Ignorance does not perceive that it creates conduct. Conduct does not perceive that it has arisen from ignorance. Conduct simply arises conditioned by ignorance. It is just like a sprout arising from the seed of a plant. The seed does not perceive that it produces the sprout. Nor does the sprout perceive that it has arisen from the seed. Likewise up to old age and death. [The bodhisattva] observes and realizes that each of these twelve links has neither proprietor nor self. It is just like plants of the external [world] that have no proprietor. Merely out of wrong views one misconceives that there is self.

Question:If there is no self, no proprietor, and no function, why do [people] say "to leave [from one lifetime]" and "to come [to another lifetime, "

namely] to die here and to be born there?

Answer:Although there is no self, the six sense organs as cause and the six sense objects as condition give rise to the six consciousnesses. Because these three71 come together, the element of contact arises, and one perceives various karmic [phenomena]. Thus, [people] say "to leave" and "to go, " and

accordingly, there are birth and death.

It is just like a lens, which, as a cause, brings about fire when it is placed near sundried cow dung. Likewise are the five aggregates. Because the five aggregates in this life arise, those in the next life emerge. It is not that the five aggregates in this life continue until the next life. At the same time, the five aggregates in the next life are attained not without connection to those in this life. The five aggregates just emerge from [their] causes and conditions, just like a sprout that emerges out of a seed of grain. This seed does not appear at the sprout or at another sprout.

72 [The seed and sprout are] neither different

nor the same. Likewise is the attainment of the body of the next life. 74

Fascicle Two

It is just like a tree that does not yet have a trunk, joints, branches, leaves, flowers, or fruit. When the right time comes, flowers and leaves become complete. Retribution for good and bad deeds [occur] in the same way. Because seeds perish, [the seeds and sprouts are] not eternal or identical. Because sprouts, stem, leaves and so forth grow, [the seeds and sprouts are] not separate or different. The succession of death and birth is also the same. The practitioner knows that the various elements are impermanent, painful, empty, without self, and naturally arising and ceasing. He knows that [their] cause is such elements73 as craving, that the extinction of the cause is cessation, and that the way leading to cessation is the path. Knowing the twelve links with these four types of wisdom is the correct Way of Seeing. Sentient beings are deceived by [mental] bondage, like a person who has a priceless jewel but does not recognize that it is a real [jewel] and is deceived by other people. At that time the bodhisattva generates a truly compassionate mind [and makes the following resolve]: "I will become a buddha and teach the true Dharma to those sentient beings, making them see the correct path. "

Question:According to the Mahayana [Sutra on] the Perfection of Wisdom,correct view is [the understanding] that various elements do not arise or cease; that they are empty without entity; and that they have one characteristic, [namely] no characteristic. Why do you say that the meditation on impermanence and so forth is the correct view?

Answer:If Mahayana [scriptures] say that various elements are empty and have no characteristics, how can you say that impermanence, painfulness, emptiness, and so forth are untrue? If you say that non-arising, non-ceasing, and emptiness are real characteristics, you should not say "no characteristics. "

Your arguments are self-contradictory. Furthermore, the Buddha has taught [that there are] four perverted [views]. [The teaching that] taking impermanence for permanence is a perverted view is also reasonable. All conditioned elements are impermanent. Why? It is because they arise based on causes and conditions. Causes are impermanent, and so are conditions. How could the resultant fruit be permanent? What did not exist before now exists. Having existed, it will no longer exist. All sentient beings see impermanence. Inside there are old age, sickness, and death. Everything outside is seen to decline. How can you say that impermanence is unreal?

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Question:I am not saying that permanence is real and impermanence is unreal. I am saying that permanence and impermanence are both unreal. Why? The Buddha said: "In emptiness, neither permanence nor impermanence can be perceived. If one is attached to these two sides, both of them are perverted [views]. "

Answer:Your arguments do not agree with the Dharma. Why? If you say "no dharma,

"74 how can you say "both are perverted [views]" at the same time? That everything is empty without entity is true and is not perverted. If I reject permanence, I am attached to impermanence. The concept of self should be rejected, and there is no real self. In order to reject perverted [views] of permanence, one observes impermanence. Why? The power of impermanence can reject permanence, like one poison that can counteract another poison. It is just like a medicine that should be removed after healing a disease. One should know that a medicine is good because it can heal a disease. If the medicine is not removed, afterward the medicine itself will cause [another] disease. Here the matter is the same. If one becomes attached to the concept of impermanence, it should be rejected because it is not real. I have not accepted the concept of impermanence. How can I reject it? The Buddha said: "Suffering is the real suffering of the Four Noble Truths. Who could make it pleasant? The cause of suffering is the real cause. Who could make it a non-cause? The extinction of suffering is the real extinction. Who could make it non-extinction? The path leading to extinction is the real path. Who could make it a non-path? The sun might be made cold, the moon might be made hot, and wind might be made immovable, but these Four Noble Truths could never ever be made otherwise.

" You are unable to understand

the Mahayana [teachings] and are merely attached to words. The reality of [all] elements that the Mahayana teaches is indestructible; it has no creator. If it were subject to destruction and creation, it would not be the Mahayana. It is just like the moon that first emerges [at the beginning of the month]. When it emerges, the moon of the first or the second day is very thin. A person with keen eyes can find and show it to the one who has not found it. This person who has not found the moon might just look at the finger, unable to find the moon. The person with keen eyes says to him: "Stupid! Why are you just looking at my finger? The finger is the indicator of the moon; the 76

Fascicle Two

finger is not the moon [itself].

" You are also the same way. Words are not

reality. They just provisionally express the real principle. You nonetheless are attached to words and are ignorant of reality. If the practitioner attains the aforementioned correct view, he observes the twelve links as a whole in their causal and resultant aspects. The twelve links in their resultant aspect are considered to be the truth of suffering. The twelve links in their causal aspect are considered to be the truth of origin. The extinction of the cause is the truth of extinction. Seeing the cessation of the causes and fruits is the truth of the path. There are four ways to observe the fruits: impermanence, suffering, emptiness, and no-self. There are four ways to observe the causes: origin, cause, condition, and arising.

Question:The fruits have four ways [to be observed], but they are merely called the truth of suffering. Do the other [three] (i.e., impermanence, emptiness, and no-self) have no name as truth? Answer:Even if I say "the truth of impermanence,

" you will still have

doubt.

"The truth of suffering" and "the truth of no-self" will also be doubted, so that it would be difficult to subsume them under one [truth]. Further, even if one says "the truth of impermanence,

" there is no problem.

"The truth of

emptiness" and "the truth of no-self" do not have any problem either. If one says,

"the truth of impermanence, suffering, emptiness, and no-self, " it is

redundant. Therefore the four aspects are subsumed under one [truth]. Question:By what distinguishing [characteristics] is only suffering used as the name [of the first truth], and not the other three? Answer:Suffering is what all sentient beings detest and fear, not impermanence. Sometimes there are people who, oppressed by suffering, think of "attaining impermanence" (i.e., killing themselves). There is no one, however, who wants to attain suffering.

Question:There are people who want to hold swords and kill themselves, [who practice asceticism, like sitting on a mat of] needles or burning [themselves], [who take] bitter medicine, and [who] break into [other people's places and are punished later]. Are those kinds of people not seeking suffering? Answer:[These acts are done] not for the sake of attaining suffering, but in the wish of keeping great pleasure. Because one fears suffering, one chooses death. Suffering is the greatest trouble, and pleasure is the greatest 77

The Sutra on the Concentration of Sitting Meditation 284b

benefit. Therefore, escaping real suffering, one attains pleasure. For this reason, the Buddha calls [the twelve links in their] resultant aspects merely the truth of suffering, and not the truth of impermanence, emptiness, or no-self. Thus, the wisdom of clear realization of these Four [Noble] Truths without any doubt or regret is called correct view. Thinking of these [Four Truths] more and more in various ways is called correct thought.

Subsuming the four kinds of correct speech, excluding the four kinds of wrong speech subsumed under wrong livelihood and the other four kinds of wrong speech, [is correct speech].

75

[Conduct] excluding the three kinds of bodily conduct subsumed under wrong livelihood and the other three kinds of wrong conduct is called correct conduct.

[Livelihood] excluding various kinds of wrong livelihood is called correct livelihood.

When one meditates as above, one makes efforts. This is correct means. Keeping these matters in mind without being distracted is called correct mindfulness.

Immovable meditation on these matters is called correct concentration. The correct view is like a king, and the [other] seven elements follow. 76

These are called the truth of the path.

Single-minded and immovable belief in these matters is called the faculty of faith.

Single-minded and diligent pursuit of the path is called the faculty of diligence.

Single-minded mindfulness without obliviousness is called the faculty of mindfulness.

Fixing the mind on one point without letting one's mind be distracted by other objects is called the faculty of concentration. Realization of impermanence and so forth by reflection and analysis is called the faculty of wisdom.

When these [five] faculties are enhanced, they are called the five powers. Question:Wisdom, mindfulness, concentration, and so forth have been all explained under the heading of the eightfold correct path. Why are they explained again under the faculties and powers?

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Answer:When one enters practice, one first attains small benefits. At that time they are called faculties. These five elements are promoted and become powerful, and then they are called powers. When one first enters the undefiled Way of Seeing the [Four Noble] Truths, these merits are called the eightfold correct path.When one enters the Way of Meditation, they are called the seven elements of awakening. When one first enters the Way, one is always singlemindedly aware of the body, "ache,

" mind, and concepts. [Then] they are

called the four applications of mindfulness. [When] one thus attains the fine flavor of Dharma and makes four types of efforts, those [efforts] are called the four correct exertions. These wishes and exertions are the first step for concentration and wisdom. [When] one [further] diligently seeks autonomous control [of these elements], it is called the four supernatural powers. Although [these types of practice] are called the four applications of mindfulness, four correct exertions, four supernatural powers, five faculties, and so forth, all [these types of practice] are done simultaneously. Different names are applied [only] according to one's progress, stage of practice, and [relative] intensity of practice. In the case of the four gross elements, each [element] has the four elements, but they are referred to according to the predominant element. If the constituent element of earth is predominant, and those of water, fire, and wind are subordinate, it is called the constituent element of earth. The same applies to the [constituent elements of] water, fire, and wind. In the same way, among the thirty-seven items [of practice], each item has various [other] items. For example, the four applications of mindfulness have the four right exertions, four supernatural powers, five faculties, five powers, seven [elements of] awakening, eightfold correct path, and so forth. If one thus observes the twelve links [of dependent origination], the practice on the Four [Noble] Truths, the four applications of mindfulness, four correct exertions, four supernatural powers, five faculties, five powers, seven [elements of] awakening, and eightfold correct path, one's mind becomes peaceful. One can also save sentient beings by these methods. When one single-mindedly vows to seek buddhahood diligently, one thinks in one's mind as follows: "Although I see this path clearly, I should not attain realization [according to it]. Due to the following two reasons, I will not yet enter nirvana. First, [a bodhisattva with] great compassion does not forsake sentient beings. Second, I deeply understand the reality of [all] 79

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elements. Various minds and mental functions arise from causes and conditions [and are thus unreal]. How should I follow these unreal things? I will meditate on and enter into deep observation of the twelve links of dependent origination and know what they are.

" One further thinks: "There are four conditions:

causal condition, successive condition, cognitive condition, and influential condition. Causal condition refers to the five conditions. Successive condition refers to the mind and mental functions in the past and present, other than the last moment of the mind of past and present arhats [which has no following moment]. Cognitive and influential conditions condition all elements. "

One further thinks: "If we say that an element already exists in its causal condition, we cannot say that this element has arisen from the causal condition. If [an element] does not exist [in its causal condition], in that case we also cannot say that [the element] has arisen from the causal condition. [If an element] half exists and half does not exist [in its causal condition], in that case again we cannot say that [it] has arisen from the causal condition. How could there be a causal condition? If past mind and mental functions cease when the element has not yet arisen, how could [these past mind and mental functions] work as successive conditions? If refined elements77 cannot be recognized according to the Buddhist teaching, how could nirvana be a cognitive condition?

If elements in fact have no intrinsic nature, there cannot be any existing elements. If fruits arise [based on] causes and conditions, [it means that] something exists caused by another thing. This argument is unacceptable. Whether [fruits on the one hand and] causes and conditions [on the other] are separate or together, these fruits cannot exist. How could fruits arise where there are causes and conditions, because there are no fruits in the causes and conditions? If fruits arise even though there have been no fruits in the causes and conditions before, why do fruits not arise where there are irrelevant causes and conditions? [I am raising this question] because both (i.e., relevant causes and conditions and irrelevant ones) are impossible. Fruits belong to causes and conditions and arise where causes and conditions exist. Their causes and conditions are not independent and belong to other causes and conditions. Thus these fruits would belong to other causes and conditions. How could dependent causes and conditions give rise to their 80

Fascicle Two

fruits? Therefore, fruits do not arise from [either relevant] or irrelevant causes and conditions. Thus they are not fruits. Because there are no fruits, [relevant] or irrelevant conditions do not exist either.

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Question:The Buddha said that in the [scheme of the] twelve links of dependent origination, ignorance conditions conduct. How can you say that there are no causes or conditions?

Answer:I have already answered this above. You should not make further objections. If[, however,] you still have objections, I will give you an additional response. The Buddha said: "Erroneous recognition and unintelligence caused by the eye and conditioned by visible objects are ignorance. " Here, depending

on what does ignorance exist? Does it depend on the eye, visible objects, or consciousness? Ignorance should not depend on the eye. If ignorance depended on the eye, even without visible objects there would always be unintelligence. If ignorance depended on visible objects, the eye would not be necessary. [If so,] this would be external unintelligence without regard to oneself. [If ignorance] depended on consciousness, [since] consciousness, as well as ignorance, is immaterial, nonresistant, intangible, indivisible, and nonspatial, how could [ignorance] depend on [consciousness]?

For these reasons, ignorance is neither internal, nor external, nor intermediate. It does not come from the previous life, and it does not proceed to the next life. Nor does it come from the east, west, south, north, the four subdirections, above, or below. It is not a substantial element. Thus is the nature of ignorance.

If one realizes the nature of ignorance, it turns into intelligence. When one analyzes each [element], unintelligence is not perceived [anywhere]. How could ignorance condition conduct? Just like space that does not arise or cease, that does not exist or come to an end, and that is intrinsically pure, ignorance also does not arise or cease, does not exist or come to an end, and is intrinsically pure. Up to birth that conditions old age and death, the matter is the same. A bodhisattva thus observes the twelve links of dependent origination and knows that sentient beings are in delusion and entangled in misfortune. [He also knows] that [beings] are easy to save. If elements were substantial, [sentient beings] would be difficult to save. Thinking thus, [a bodhisattva] destroys ignorance.

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Mindful Inhalation and Exhalation

The Sutra on the Concentration of Sitting Meditation

[Mindful Inhalation and Exhalation]

If discursive thoughts are predominant in a practitioner of the bodhisattva path, he should always be mindful of inhalation and exhalation. When [a bodhisattva] inhales and exhales, he counts from one to ten. In each [count] he does not let his mind be distracted. By this method, the bodhisattva attains single-mindedness and removes desirous conduct pertaining to the five obstacles. At the Way of Seeing, a bodhisattva should practice three elements of recognition, namely the recognition of sentient beings, the recognition conforming to the Dharma, and the recognition of non-arising elements. What is the recognition of sentient beings? If all sentient beings slander, beat, or kill [a bodhisattva], or do various evil things [to him], he is not upset, hateful, or angry. He not only endures this [treatment] but also shows friendliness and compassion to those sentient beings. He seeks various good things [for those beings] and wishes that [they] attain everything. He [thus] keeps [them] in his mind. Then [they are] gradually [made to] understand the reality of [all] elements, as if [a garment] were impregnated with a scent. It is just like a tender mother who loves and breastfeeds her baby. She does not mind [the baby's] various filthy things but with ever-increasing love wants to help it attain pleasure. Likewise is the practitioner. [Even if] all sentient beings do various evils, his mind is not encouraged or discouraged by their pure or impure practices. He does not regress or turn back. Then [he thinks],

"I will exhaustively save boundless sentient beings in the ten directions and make them attain the full awakening of the buddhas.

" Patiently his mind

does not regress, regret, or withdraw. Nor is it indolent, weary, afraid, or worried. He single-mindedly fixes his mind on this recognition of sentient beings. He meditates on it in three ways and does not let his mind be distracted. If his mind is distracted, he concentrates it and returns it [to the original objects of meditation]. This is called the recognition of sentient beings. What is the recognition conforming to the Dharma? The bodhisattva has already attained the recognition of sentient beings, which has boundless merits. He knows that the happy rewards of these merits are impermanent. Then he is weary of impermanence and seeks for eternal happiness. Also he seeks the everlasting Dharma for sentient beings. Whether material or immaterial, visible or invisible, tangible or intangible, defiled or undefiled, conditioned or uncon-82

Fascicle Two

ditioned, superior, medium, or inferior, he seeks for their reality. What is the reality? It is not permanent or impermanent, pleasant or unpleasant, empty or non-empty, or with soul or without soul.

Why is it not permanent? It is because [the elements] arise based on causes and conditions, because what did not exist before now exist, and because they will not exist any more after having existed. For these reasons, [their reality] is not permanent.

Why is it not impermanent? It is because retribution for karma will not be lost, because [the internal elements] perceive external objects, and because the causes and conditions [of these elements] increase. For these reasons, [their reality] is not impermanent.

Why is it not pleasant? It is because a new pain is considered to be comfort, 79 because everything is by nature impermanent, and because [everything] arises conditioned by desire. For these reasons, [their reality] is not pleasant. Why is it not unpleasant? It is because there is pleasant sensation, because [elements] arise from the defilement of desire, and because one does not spare any effort to seek for pleasure. For these reasons, [their reality] is not unpleasant.

Why is it not empty? It is because each of the internal and external realms of cognition is clearly perceived, because there is retribution for sinful and meritorious [deeds], and because all sentient beings believe in [the existence of elements]. For these reasons, [their reality] is not empty. Why is it not non-empty? It is because [elements] arise from the combination [of their causes and conditions], because one cannot perceive [the existence of elements] when one analyzes them, and because they can be transformed by the power of the mind [of a meditator]. For these reasons, they are not non-empty.

Why is it not with soul? It is because [the elements] are not independent, because the constituent element of the seventh consciousness [that could be the soul] cannot be perceived, and because the characteristics of the soul cannot be perceived. For these reasons, [their reality] is not with soul. Why is it not without soul? It is because there are afterlives, because one attains deliverance, and because every [being] gives rise to the ego-mind and does not think of others. For these reasons, [their reality] is not without soul.

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Thus, [elements] do not arise or cease. Nor is it that they do not arise or cease, existent or nonexistent. One does not experience [them] or is attached to [them]. All verbal expressions disappear and mental activities are severed; it is just like the nature of nirvana. This is the reality of [all] elements. One's faith in this Dharma is pure without stagnation or hindrances. [Thus one] easily knows, believes in, and progresses in [this Dharma]. This is called the recognition conforming to the Dharma.

What is the recognition of non-arising elements? Wisdom, faith, and diligence increase [for those of] superior capacity in the aforementioned Dharma of the reality. This is called the recognition of non-arising elements. In the Dharma of auditors, wisdom, faith, and diligence increase at the stages of heat and summit and [as a result] one attains the stage of recognition. The recognition is so called because it is the recognition of nirvana and the recognition of undefiled elements. Since one attains and sees something anew, it is called "recognition.

" In the case of the recognition of [non-arising] elements, the matter is the same.

Arhats whose deliverance depends on timing80 do not attain the wisdom of non-rebirth. If they make progress and become [arhats] whose deliverance does not depend on timing, they attain the wisdom of non-rebirth. Likewise is the recognition of non-arising elements.

If those who have not attained the fruit of bodhisattvas attain the recognition of non-arising elements, they attain the true fruits of the practice of bodhisattvas. They are called the fruits of the bodhisattva path. At that time, they attain the concentration in which buddhas appear, attain great compassion for sentient beings, and enter the gate of the perfection of wisdom (prajñāpāramitā). Then buddhas grant [them] the title.

81 [The bodhisattvas] are born in the

realm of buddhas and are kept in mind by the buddhas. All [their] grave transgressions become light, and [their] light ones cease. The three bad destinies are severed, and [the bodhisattvas] are always born in heavens and among humankind. [Then the bodhisattvas] are called "those who do not retrogress" and reach the immovable stage. Eventually the physical body is exhausted, [and they] enter into the Dharma body, can do various supernatural performances, and save all sentient beings. [Those bodhisattvas] are endowed with 84

Fascicle Two

the six perfections, serve buddhas, purify buddha fields, and teach sentient beings. [The bodhisattvas] are established in the ten stages, [their] merits are completed, and they gradually attain the unsurpassable awakening. This is the first gate of the methods of meditation for bodhisattvas. When a practitioner in concentrated mind seeks awakening, he should always observe the time and method. If he does not get the [right] time and method, that would be harmful and not beneficial. (SauN 16.49) If one milks [a cow] when calves have not been born, milk cannot be obtained because it is not the right time. Even if calves have been born, if one milks the horn of the cow, milk cannot be obtained because of ignorance. (SauN 16.50)

If one tries to make a fire by rubbing damp sticks together, a fire cannot be obtained because it is not the right time. If one seeks a fire by chopping a dry log, fire cannot be obtained because of ignorance. (SauN 16.51)

One gets the place, knows the time, and measures one's own practice. One observes the method of [controlling one's own] mind, how much one's power is, what proper and improper efforts are, and when the time is proper and improper for practice. (SauN 16.52) If one's mind is agitated, one should not encourage [it]. Such over-encouragement is not conducive to concentration. It is just like a big fire with much wood that cannot be blown out by a heavy wind. (SauN 16.53) If one can control one's own mind by concentration, then the mind attains concentration by ceasing the movement [of mind]. It is just like a great fire being blown by a heavy wind, but which will be extinguished without fail when much water is poured [over it]. (SauN 16.54) If one's mind is languid and indolent, then the calming [method] should not be employed. It is just like a fire with little wood and without flames that will be extinguished by itself without being blown by wind. (SauN 16.55)

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The Sutra on the Concentration of Sitting Meditation If one has a diligent and courageous mind, then one will become stronger and soon attain awakening. It is just like a small fire that will never be extinguished when there is more wood and a heavier wind. (SauN 16.56)

If one practices indifference to stop agitation or shrinking [of mind], even if one attains equanimity [temporarily], one will [eventually] lose it. It is just like a sick person who is must be taken care of and who, if neglected, cannot survive. (SauN 16.57)

If one is to practice the thought of indifference,

82 [when one's] mind

is balanced is the right time [to do so]. [If] one [thus] practices, one will promptly attain awakening. It is just like a man riding a trained elephant who will reach a haven as he wishes without [the elephant's] stumbling. (SauN 16.58)

If lust is predominant [in a person], and if desire disturbs his mind, then he should not practice friendliness and so forth. If a lustful person practices friendliness, it will further promote unintelligent discontent. It is just like a person who suffers from excessive sensitivity to cold and takes a cooling medicine. (SauN 16.59)

A lustful person [whose] mind is disturbed should observe impurities. By observing impurities the mind can be settled, because the temperament and the practice thus correspond. It is just like a person who suffers from excessive sensitivity to cold and takes a warming medicine. (SauN 16.60)

If anger is predominant, and if resentment disturbs his mind, then he should not observe impurities. If an angry person observes disagreeable things, it will further promote the angry mind. It is just like a person who suffers from a feverish disease and takes a warming medicine. (SauN 16.61) If a person is resentful, he should cultivate friendly mind. If he practices friendliness without interruption, the angry mind will cease, because temperament and practice thus correspond. It is just like a person who suffers from a feverish disease and takes a cooling medicine. (SauN 16.62)

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If ignorance is predominant, and if the mind is dark and shallow, [one should not employ] the practice methods of impurities and friendliness, both of which would increase unintelligence and are useless. It is just like a person who suffers from a disease of wind and takes a medicine of flour. (SauN 16.63)

If a person's mind is unintelligent, he should observe dependent origination. If he analyzes and clearly observes it, the unintelligent mind will cease, because the temperament and the practice thus correspond. It is just like a person who suffers from the disease of wind and takes a greasy medicine. (SauN 16.64)

For example, [when] a goldsmith uses bellows to kindle charcoal, [if] he takes measures in an untimely [fashion, namely] hastily kindling [the fire] at the wrong time, sprinkling water [over it], or leaving [it alone at the wrong time], his use of the bellows will be unsuccessful. (SauN 16.65)

If he kindles [fire] vigorously when the gold has [already] melted, [the gold] will melt too much. If he stops [kindling the fire when the gold] has not melted, it will not melt. If he sprinkles water at the wrong time, the gold will be unfinished. If he leaves it alone at the wrong time, it will not complete [its formation]. (SauN 16.66)

One should consider the methods of practice, [namely] diligence, concentration, and indifference. Untimely methods will lose the benefit of the Dharma. If it is not to the benefit of the Dharma, it will not be beneficial. (SauN 16.67)

Just like a physician who gives medicines respectively to cure the three diseases of cold, fever, and wind, the Buddha treats the diseases of lust, anger, and ignorance by applying appropriate medicines. (SauN 16.69) 87