五門禪經要用法

The essential methods of seated meditation comprise five gates: first, ānāpāna; second, impurity; third, loving-kindness; fourth, contemplation of conditions; and fifth, mindfulness of the Buddha. The two gates of ānāpāna and impurity, together with contemplation of conditions—these three gates have both internal and external objects. Mindfulness of the Buddha and loving-kindness take external objects as their conditions.

These five gates were established in accordance with the ailments of sentient beings. Those whose minds are greatly distracted are taught the method of ānāpāna. Those with much craving and attachment are taught the contemplation of impurity.

Those with much anger and hatred are taught the method of loving-kindness. Those deeply attached to a self are taught the method of causes and conditions. Those whose minds are sunken and sluggish are taught the method of mindfulness of the Buddha.

If a practitioner of wholesome mind has come to the teacher but has never practiced the samadhi of mindfulness of the Buddha, the teacher instructs that person to contemplate the Buddha with single-minded concentration. When contemplating the Buddha, one must single-mindedly contemplate the Buddha’s excellent marks, seeing them distinctly, clearly, and in the finest detail. Afterward, close the eyes and retain the image in the mind.

If it is not clear, open the eyes again and look carefully until the mind sees it distinctly. Then sit upright once more, keep the intention correct, and bind mindfulness before oneself. When one sees the Buddha before oneself as distinctly as though face-to-face, with no difference from the image, one should rise, approach the teacher, kneel, and report: “In my chamber, while binding mindfulness, I saw the Buddha with no difference from when I looked at the image.” The teacher instructs: “Return to your former place, bind mindfulness at your forehead, and single-mindedly recollect the Buddha.” At that time, Buddhas appear at the forehead, from one to ten, and even immeasurably many.

If the practitioner sees many Buddhas appearing at the forehead, and if the bodies of the Buddhas go only a short distance before returning, the teacher should know that this person seeks the śrāvaka path. If they go somewhat farther before returning, this is a person who seeks the pratyekabuddha path. If they go far away and then return, this is a person who seeks the Mahayana.

The Buddhas appearing in these three grades depart and then return close to the practitioner’s body, causing the earth to assume the color of pure gold. All these Buddhas enter the earth, and the earth becomes level as the palm of a hand and luminous as a mirror. If one contemplates one’s own body and sees it as luminous as the earth, this is called attaining the object realm of the samadhi of mindfulness of the Buddha.

Having attained this object realm, one should report it to the teacher. The teacher says: “This is a good object realm.” This is called the initial method of contemplation.

The teacher then instructs one to bind mindfulness at the heart and afterward contemplate the Buddha. One immediately sees Buddhas emerging from the heart, each holding a staff of beryl. At the two ends of the staff appear persons of the Three Vehicles; some lights are great and some are small.

After appearing in this way, the final Buddha, holding the staff, remains standing at the heart. When the Buddha standing last turns and enters back within, all the Buddhas who went before follow him inside. For a person of the Lesser Vehicle, when all the Buddhas have entered, the vision ceases.

For a person of the Mahayana, after all the Buddhas have entered, light issues from every pore of the body and pervades the four seas, reaching upward to the Heaven at the Peak of Existence and downward to the boundary of the wind. After illuminating everything in this way, the light returns and enters the body, which becomes transparent like beryl. The reason the light returns and enters the body is to reveal the beautiful, powerful, and vivid character of the object realm.

Upon attaining this, one should immediately report it to the teacher. The teacher says: “This is called the locus of all mindfulness. Because it can give rise to the samadhis, it is called the Foundation of Mindfulness.

This Dharma is the first attainment of the disciples of all Buddhas; it is not an understanding belonging to heretics or immortals. The top of the staff is the sign of samadhi. The light is the sign of wisdom.

What appears herein is the sign of an ordinary person’s object realm.”

The teacher further instructs: “From this point, relinquish the two preceding contemplations and bind your mind at the navel.” Following the teacher’s instruction, one single-mindedly contemplates the navel. Before long, one suddenly sees at the navel the sign of a mechanism moving, perceiving it clearly and without confusion. One sees within the navel an object like a wild goose’s egg, bright white in color, and immediately goes to report this to the teacher.

The teacher says: “Continue the contemplation.” Following the teacher’s instruction and continuing to contemplate, one sees a lotus whose stem is made of beryl and whose dais is made of gold. Upon the dais sits a Buddha in the full lotus posture. From the navel of that Buddha there again appears another Buddha seated in the full lotus posture upon a lotus flower.

They appear successively in this manner until they reach the great ocean. Finally, the Buddha nearest the edge of the ocean returns and enters the navel of the second Buddha; the second Buddha returns and enters the navel of the third Buddha. In this way they successively return and enter… until reaching the Buddha who appeared from the practitioner’s navel.

After each and every Buddha has entered the practitioner’s navel, lotus flowers emerge from every pore of the practitioner’s legs and fill the whole of space, resembling pendant strands of precious necklaces. After seeing the lotus flowers appear in this way, they all enter the navel. At that time, the practitioner’s body becomes light, soft, joyful, and blissful, and one sees one’s own body as transparent and colored like assorted jewels.

One should immediately take what one has seen and report it to the teacher.

The teacher says: “Excellent! You have skillfully applied your mind in contemplating this body and have therefore accomplished this sign of samadhi.” The teacher instructs one to continue contemplating the navel. Following the instruction, one continues the contemplation and sees a five-colored halo above the crown of the head. After seeing it, one reports it to the teacher.

The teacher says to continue contemplating the five auspicious signs within the halo. Contemplating according to the instruction, one sees a Buddha seated in the full lotus posture within the radiant halo. One further contemplates: what auspicious signs does the Buddha within the fivefold halo possess?

One immediately sees many kinds of lotus flowers issuing from the Buddha’s mouth and appearing everywhere, filling the earth. Contemplating the Buddha within the fivefold radiant halo again, one sees five lions emerging from the Buddha’s navel. After appearing, the lions devour all the flowers and then return into the navel of the Buddha within the fivefold halo.

Once the lions have entered, the fivefold halo and the Buddha immediately enter the crown of one’s head. This is called the sign of samadhi of the Lion’s Vigorous Advance.

After the practitioner contemplates the light entering the Buddha’s body, the practitioner’s body becomes the color of pure gold. Having seen this color, one sees within the navel a round, luminous object like the sun and moon. After seeing it, one reports it to the teacher.

The teacher instructs one to continue contemplating. One then sees Buddhas appearing beneath both armpits and on both sides of the waist—four Buddhas appearing in all. Once they have appeared, one sees the four Buddha-bodies.

Each Buddha emits immeasurable round, radiant suns. By virtue of that light, one sees the forms and colors of the four continents, upward as far as the Heaven at the Peak of Existence and downward as far as the boundary of the wind, perceiving them with great clarity. It is as though seeing the palm of one’s hand, entirely unobstructed.

This is called the luminous object realm of liberation. After seeing this, one further sees the four Buddhas return through the very places from which they appeared. Once the four Buddhas have entered, one again sees rays of white light: those entering from the front emerge from the back; those entering from the back emerge from the front; those entering from the left emerge from the right; and those entering from the right emerge from the left.

When these four modes of entering and emerging have been completed, one sees one’s own body as luminous and the waters on the four sides overflowing with pure light. This is called the luminous object realm. Having seen this light, one is said to have accomplished the samadhi of mindfulness of the Buddha within the fourth dhyana.

A practitioner of the contemplation of impurity, with a wholesome mind, approaches the teacher before receiving the method. The teacher instructs: First, sit upright in a room for seven days. If the requisite conditions are present, one will feel signs of movement in the body and at the navel, and clearly see upon the nail of the left big toe a mold-colored bone resembling a pearl.

The practitioner rises from the seat and reports this perception to the teacher. The teacher instructs the practitioner to preserve this sign while walking, standing, lying down, and sitting. Those with many internal objects of contemplation perceive exceedingly lofty and far-reaching things; by this one knows that they have many external conditions.

If one single-mindedly examines each step with great care, one is known to possess internal conditions. Those with external conditions are instructed to contemplate corpses in a charnel ground. Having seen them, they return to sit in the room and contemplate their own bodies, keeping the bones in mind continuously for three days without distraction.

Next, they contemplate the people in the room until, gradually, their white bones become visible. They then extend this contemplation successively until it reaches the great ocean. By what sign does one know that it has reached the great ocean?

One sees waves upon the water; all the human skeletons, as well as one’s own body, are adorned with jeweled necklaces. One further sees a great mass of water pouring down upon the crown of one’s head. When it has filled one’s entire body, blood is made to flow from the toes and form a river.

This is called the samadhi of revulsion.

Again, one concentrates as before and sees all those skeletons lying prostrate, while one’s own body alone remains as before. One reports this to the teacher. The teacher instructs: “Contemplate one part of yourself as becoming five parts.” The purpose of contemplating it as five parts is to distinguish inner perception from outer perception and thereby gain experience. If the body can be divided into five parts, one then knows that at that time there is no self and that all things are likewise without self. If the mind abides in the samadhi of the Dharma of non-self, then while dwelling in samadhi one sees every joint of the bones turn into a blade, and all the sharp blades emit rays of light. This is called the wisdom realm of non-self.

Again, one binds the mind to the white bones and sees bright stars appear upon them, with small golden orbs on all four sides. The stars constitute the luminous realm; the small orbs constitute the realm of wisdom. This is called the completion of the realm of white bones.

Among the ten perceptions, the sign of white bones has been briefly explained. Although the practitioner sees the sign of white bones, the mind of desire may still arise toward the physical forms of men and women. To eliminate this desire, one should contemplate the thirty-six constituents of the body.

When contemplating, one must bind the mind to the forehead. Before long, a luminous pearl will appear upon the forehead. One must not allow it to be lost, but must establish the mind firmly.

This sign occurs because the Dharma is manifesting. Before long, the teacher instructs the practitioner to release it and then enter the earth. Having entered the earth, one accordingly contemplates the pearl’s radiance without passing beyond the earth dhatu.

Thus, the wise practitioner sees their own body and, everywhere, masses of ice extending beyond the space dhatu; thus the practitioner’s body becomes supple and passes beyond the water dhatu. The practitioner then sees their own body and everything everywhere as water, with bubbles appearing upon its surface, and reaches the wind dhatu. The practitioner then sees their own body resembling a pearl suspended in empty space, or sees a pure, radiant light in the sky come together with the pearl.

Once the pearl has appeared, it enters the practitioner’s navel. After it has entered, the practitioner sees the thirty-six constituents clearly and without obstruction. At that time, the practitioner fully attains the samadhi concerning the characteristics of men and women.

The Method of Contemplating White Bones

In contemplating white bones, remove entirely the flesh, blood, sinews, and vessels of the body. The bones are linked together, white as mother-of-pearl and radiant as snow. If one cannot see them in this way, one should consider the case of a person suffering from sores. A physician tells the patient’s relatives: “If this person is given blood the color of milk to drink, they will certainly recover.” The patient’s relatives make every object in the house entirely white, use a vessel of white silver to hold the blood, and say to the patient: “Drink this milk and your illness will surely be cured.” The patient says: “Is it blood?”

They answer: “A white substance cures the illness. Do you not see that all the objects in the house are white? The fault lies in seeing it as blood.

You need only concentrate upon the sign of milk and must not think of it as blood.” By doing this continuously for seven days, it is transformed into milk. How much more, then, should one be able to see bones, which are truly white? One will immediately see the human skeleton.

In the practitioner’s mind, while applying the contemplation of human bones, arising and ceasing follow one another like pearls threaded upon a cord. Having seen in this way, one also contemplates external bodies in the same manner. If the mind does not relinquish its object but abides in diligent effort, it is like seeing smoke while drilling wood to make fire, or seeing mud while digging a well: before long, one will reach water.

If the mind abides peacefully and one opens one’s eyes, the bones will be seen distinctly. It is like clear, settled water, in which the reflection of a face can be seen; when the water is turbid, it cannot be seen.

Contemplation of the Buddha samadhi: The Buddha is the King of the Dharma, able to cause you to attain wholesome dharmas; therefore, one who practices seated meditation should first recollect the Buddha. Recollection of the Buddha can cause innumerable subtle offenses gradually to diminish and enable one to attain the various meditative concentrations. When one wholeheartedly remembers the Buddha, the Buddha also remembers that person. Just as one who contemplates the king cannot be approached and assailed by hostile enemies and creditors, so too is recollection of the Buddha: evil dharmas cannot cause disturbance.

If one wishes to recollect the Buddha, yet the Buddha is no longer present in the world, how can one recollect him? One who has confidence will certainly see him. One should look upon a beautiful image as though it were the real Buddha, beginning above with the ushnisha and the white urna between the eyebrows, and continuing downward as far as the feet.

Then look again from below upward to the ushnisha, carefully examining each and every mark. Afterward, return to a quiet place, close the eyes, contemplate, and bind the mind to the image, not allowing it to think of anything else. If it conditions itself upon another matter, gather the thought and bring it back.

When the mind examines by itself and one can see the image as one wishes, this is the attainment of concentration through contemplation of an object.

One should think thus: “I have neither gone to the image nor has the image come to me, yet I am able to see it. This is because the perception abides, and therefore the mind becomes concentrated.” Once concentration has been attained and the Buddha has been seen, one then proceeds to contemplate the Buddha’s birth-body and immediately sees him as though face-to-face with the Buddha, without any difference.

The human mind wanders about and, for the most part, conditions itself upon evil dharmas. One must be like a mother watching over a small child, not allowing it to do evil. If the mind does not abide, one should reproach it: “The sufferings of aging, sickness, and death constantly come to afflict and torment me. I may be born in a heavenly realm and become attached to its subtle pleasures, having no wholesome Dharma-mind with which to remedy this. Or I may fall into the three evil destinies, suffering torment, terror, and alarm, where a wholesome mind cannot arise. While I presently possess this body, I must wholeheartedly recollect the Buddha.”

Again, one should think: “I have been born in the age of the Dharma’s decline, when the Dharma is about to disappear. It is like beating a drum and opening a gate to release prisoners: as the final beats of the drum are about to cease and one leaf of the gate is closing, how could I fail to understand this myself and fail to hope for escape from prison? From beginningless birth and death throughout worlds of the past until now, sufferings and afflictions have crowded upon me in myriad ways. Only now have I received the Dharma, yet I have not attained accomplishment. The bandit of death and impermanence constantly comes to do harm, causing me to undergo the sufferings of birth and death for innumerable kalpas.”

By reproaching the mind in such ways, cause it to abide in the marks, so that while walking, standing, sitting, and lying down, one constantly sees the Buddha. Afterward, continue with the contemplation of the birth-body. Once meditative concentration has been attained, advancing onward makes contemplation of the Buddha’s birth-body easy.

The one who contemplates the Dharma-body, having relied upon contemplation of an image, brings the mind to accomplishment in accordance with the perception. Upon gathering the attention and entering concentration, one immediately sees it. One should rely upon the image to recollect the Buddha’s birth-body.

Contemplate thus: the Buddha is seated beneath the bodhi tree, his radiance blazing brilliantly and his excellent marks wondrous and extraordinary. Again, contemplate him in the Deer Park, teaching the Four Noble Truths to the five bhikshus. Again, contemplate him on Mount Gridhrakuta, emitting great radiance and teaching prajnaparamita to the great assembly.

In accordance with the chosen practice, single-mindedly bind the thought before you and do not allow it to become scattered. When the mental perception abides, one immediately sees the Buddha, and the body is stirred by bliss that penetrates through to the marrow of the bones. It is like entering a cool pond in hot weather or entering a warm room in cold weather.

No worldly pleasure can serve as an analogy for it.

The one who contemplates the Dharma-body sees himself in empty space beholding the Buddha’s birth-body. Relying upon the birth-body, he should contemplate that within the Dharma-body are the ten powers, the four fearlessnesses, the eighteen distinctive qualities, great loving-kindness, great compassion, and immeasurable wholesome karma. It is like a person who first sees a golden vase and afterward sees the mani jewel within the vase.

Because the true Dharma-body is subtle and wondrous, its spiritual wisdom is beyond compare. It is neither near nor far, neither difficult nor easy. Innumerable worlds are all seen as though present before one’s eyes.

There is not a single dharma it does not know, nor any aspect of all dharmas it does not clearly understand. Therefore, the practitioner should always recollect it with undivided attention and not allow the mind to become scattered. If a thought conditions itself upon something else, gather it and bring it back.

Furthermore, regarding all the perils of life, one should know that at the time of death, when the faculties begin to perish, it is as though one were falling into a fiery pit. One’s cries resound as far as the Brahma heaven, and one is greatly terrified, yet cannot escape the bandit of death. The Buddha alone has the power to rescue beings and bestow upon devas and humans the bliss of nirvana.

Furthermore, throughout life after life, all Buddhas constantly refrain from sparing their own bodies and lives for the sake of all sentient beings. For example, when Buddha Shakyamuni was a crown prince, he went out on an excursion and saw a person afflicted with leprosy. He immediately inquired about him, and the physician said: “He must drink the blood and be anointed with the marrow of a person free from anger; only then can he be cured.” The crown prince reflected and said: “Such a person is extremely rare. Even if there were such a person, one could not harm him. One person would be cured, while another would die.” He then sacrificed his own body so that the physician could treat the sick person. The Buddha likewise acts in this way for the sake of all sentient beings.

The Buddha’s kindness is profound and weightier than the kindness of one’s parents. Even if all sentient beings were divided into two equal parts, one should still think of the Buddha and think of nothing else. In this way, each and every merit manifests in accordance with one’s recollection.

If this recollection is accomplished, one severs all fetters, ultimately attaining the Patient Acceptance of the Non-Arising of Dharmas. If illnesses arise during the course of practice, one should take medicine according to the illness. If one does not attain concentration, then by relying upon the karma of this practice, celestial palaces will naturally follow, and one will enjoy the foremost honor and nobility in the heavens of the Six Desire Realms; or one will certainly be born in the presence of the Buddhas.

It is like a person who compounds medicine with red gold: if it does not become gold, it will nevertheless become silver.

The method of contemplating the Buddhas of the ten directions. One who recollects the Buddhas of the ten directions sits and contemplates the eastern direction, which suddenly becomes brilliantly illuminated. There are no mountains, rivers, cliffs, or stone walls; one sees only a Buddha seated in the lotus posture, extending his hand and teaching the Dharma. With a lucid mind, examine his excellent marks and radiance with perfect clarity. Bind the mind to the Buddha and do not allow it to condition itself upon anything else. If the mind thinks of another matter, gather it and return it to the contemplation.

Having thus seen one Buddha, increase them to ten Buddhas. After seeing these Buddhas, increase them again to one hundred, one thousand, and onward until there are boundlessly many Buddha-bodies. Extend those that are near so that they become ever more distant and expansive. See only the radiance of the Buddhas intermingling with one another. Examine it thus with a lucid mind. Having completed the contemplation of the eastern direction, contemplate the southern direction in the same way. Once that is accomplished, contemplate the western direction, the northern direction, the four intermediate directions, above, and below, likewise in the same manner.

After seeing the Buddhas in every direction, one should contemplate the Buddhas of all ten directions simultaneously, so that the object of a single thought pervades everywhere and one is able to see them. When concentration of mind is accomplished, one sees within concentration the Buddhas of the ten directions all teaching the Dharma to oneself, completely removing the net of doubts, and one attains the Patient Acceptance of the Non-Arising of Dharmas.

If, because of causes and conditions of offenses from a previous life, one cannot see the Buddhas, one must repent during the six periods of the day and night for one full day and night, exhort the Buddhas to teach and remain in the world, and rejoice in merit. Through such invocation and supplication, one will gradually be able to see them. Although one may not hear them teach the Dharma, through exhorting and supplicating them, one’s mind becomes joyful, and one’s body remains peaceful and secure, free from calamity.

The Method for Those Newly Training in Seated Meditation

First, instruct the practitioner to focus on contemplating the right big toe, seeing it swell greatly. Using the mind, remove the toenail, causing yellow fluid resembling blood and pus to flow out, until the sinews and flesh have completely dried away and only white bone remains visible. Once this is seen clearly, the contemplation of bones should be explained in greater detail.

If the person sees bones filling all heaven and earth, the Mahayana should be taught. If the person sees them only nearby, the Hinayana should be taught. Instruct the practitioner to focus on contemplating the tip of the nose, recollecting that the sinews and flesh of the human body are all formed by the conjunction of the parents’ impure vital essences.

Next, contemplate the white teeth within the human body, which are merely these same white bones. If the teeth are seen to lengthen, or whiteness appears upon the forehead, then contemplate the bones, making the entire body white. Whether the vision extends far or remains near is as described above, according to the depth or shallowness of that person’s faculties.

Or, if while being instructed the practitioner cannot quickly perceive the white bones, then, as usual, instruct them in the contemplation of the nine perceptions, to practice for one month or one autumn before perceiving the white bones. If living beings are seen, teach the Dharma contemplation of loving-kindness. Instruct the practitioner to contemplate only the white bones.

If other objects are seen, first tell them that this too is good; nevertheless, they should set it aside and contemplate only the white bones. A person who has previously contemplated the white bones may say, “I feel heat within my body.” Instruct them to continue the contemplation, and they will perceive that after the sensation of heat comes peaceful joy. This is the Dharma of Warmth.

Next, instruct the practitioner to use the mind to separate the white bones, causing every joint to become detached from the others. If other objects are seen, have them disregard those and contemplate only the separated white bones. After contemplating in this way for a long time, the practitioner may say, “Fire has appeared above the crown of my head.” Instruct them to continue contemplating. The practitioner then says, “I constantly see fire appearing above the crown of my head, while within my body there is bliss and no distracted thought.” This is the Dharma of the Summit.

Again, instruct the practitioner to focus on making the white bones luminous and pure, and then to scatter them upon the ground like snow. Or they may resemble mud upon earth and stone, with white light or various strange objects appearing. Instruct the practitioner to contemplate again in this manner. If they say that they continuously see this and experience delight within the body, tell them, “Recall the deeds you formerly performed together with the person you loved.” After contemplating those events, the practitioner says, “As soon as I recalled that person, I saw everything, but it all transformed into filthy blood and pus, truly difficult to behold.”

Again, instruct him to contemplate the body as thorny grass, as empty space, or as a leather bag. If the practitioner says, “I see my body as dried thorny grass, or as empty space, or as a leather bag; fire burns it entirely, yet there is no self,” instruct him to continue contemplating: when a thought arises, from where does it arise? When it ceases, where does it cease?

Contemplate this matter! After contemplating, the practitioner says, “I see that when an unrecognized thought arises, it arises from the mind; when it ceases, it ceases at the tip of the nose. After it ceases at the tip of the nose, the body becomes peaceful, but suddenly a self appears, clearly distinguished.” Instruct him to contemplate the crown of the head.

The practitioner says, “I see my body becoming immense, with water pouring from the crown and filling the entire body until it is completely full; a stream of water pours from the navel onto the ground, until all the water has flowed out.” Again instruct him to make water pour downward once more, causing the body to become immense. If he says, “I see a great flood of water filling my body; the water flows out of my body and forms a large pond,” instruct him to contemplate milk being poured upon the crown and flowing into the body.

If the practitioner says, “When I pour milk upon the crown, my body immediately becomes immense,” instruct him to contemplate this method carefully. If the practitioner says, “In an instant of contemplation, I see fire springing from my skin; the fire immediately blazes throughout my body. I extinguish it with water until it is completely quenched, and with joyful ease attain the Dharma of Resting the Breath,” instruct him to bind the mind to contemplation of the pond.

He replies, “Within the pond, a grove of green trees bearing sweet fruit naturally appears. Having seen this fruit, if hungry and thirsty beings come to beg for it...” The practitioner contemplates and sees this. Instruct the practitioner immediately to arouse loving-kindness and contemplate his own body.

If he says, “I contemplate pus and blood flowing entirely from my body onto the ground. When beings see this, they immediately scoop it up and eat it. Having eaten their fill, they depart in the four directions,” instruct him to contemplate his own body and the bodies of others.

If he says, “I see many hungry ghosts approaching my body, tormented by hunger and thirst, their lives hanging by a thread,” immediately instruct him, with a mind of loving-kindness, to offer his body to them. If he says, “I give them my body, causing them to be fully satisfied,” instruct him to contemplate again. If he says, “I see the bodies of beings being burned on all four sides,” then upon seeing this, instruct him to contemplate his own body.

If he says, “I see my body defiled with pus and blood. Beings see my body upon the ground and immediately scoop it up and eat it until they are fully satisfied,” instruct him to contemplate carefully. The practitioner says, “I suddenly see fire blazing, burning the sinners as well as my own body; everything in the pond is entirely consumed by fire.” Again instruct him carefully to contemplate what he sees.

If he says, “I see the beings, the water in the pond, and my own body all restored to their former condition,” instruct him to contemplate the beings and his own body. If he says, “I see milk flowing from my body onto the ground. The beings see the milk but cannot consume it because their offenses are too grave,” instruct him to contemplate with loving-kindness.

If he says, “In an instant, my milk turns into pus. The beings, being extremely hungry, eat the pus. After eating their fill, fire suddenly blazes beneath their feet and burns them, so that in a moment they vanish,” then, after the practitioner sees this, instruct him to make a vow never again to assume a body; instruct him to seek and contemplate the pond as before.

If he says, “I contemplate and see lotus flowers in the pond, as well as great trees with luxuriant branches and leaves,” then, after seeing this, he should contemplate his own body sitting beside a thicket beneath the water. He contemplates fire issuing from his body and filling the pond. In the blink of an eye, fire suddenly blazes, burning his own body and the beings, and all the water in the pond dries up.

Instruct him to contemplate once more and observe. If he says, “I suddenly see green trees arise in the pond, with luxuriant branches and leaves, and they also bear sweet fruit. Seeing this, the practitioner approaches the trees, eats the fruit until satisfied, and then becomes clear in body and mind, peaceful and joyful,” instruct him to contemplate this pond and his own body with purity.

If he says, “In an instant, all the water dries up completely,” the practitioner, seeing this sign of dissolution, becomes frightened and immediately goes to report it to his teacher. The teacher should instruct him to contemplate the body as the root of suffering, causing him to contemplate the body as a bubble of water. If he says, “I see my body as a bubble of water, and bones appear within it.

Once they appear, I touch them with my hand, and they become like rice flour used to level the ground,” again instruct him to contemplate the body as an inflated bag. If he says, “I contemplate the body as an inflated bag, and it immediately transforms into bones. The bones are extremely fine, and I take them and smear them upon the ground, which becomes blue-green,” again instruct him to contemplate the body.

If he says, “I contemplate my own body as minute particles, and bones appear within it. These bones are entirely black, and when touched, they immediately turn into earth,” instruct him to contemplate his own body and that ground. He replies, “I contemplate that pond and see a snake appear.

Its body is red like a fiery serpent. It comes and oppresses my body, then transforms into fire and burns its own body. This happens seven times.

Suddenly, water pours down from the sky, and the snake’s body is extinguished.” Instruct him to return to contemplating the body and the ground. If he says, “In the blink of an eye, I naturally see a vast, magnificent, and beautiful radiance appearing high above,” instruct him to contemplate the body again. If he says, “I feel at ease, my mind is delighted, and I experience no weariness.

A natural radiance comes and envelops my entire body seven times,” instruct him to contemplate his own body. If he says, “I see a radiance above the crown of my head, resembling a canopy of clouds and silver in color,” then only when these things are complete does he accord with the first stage of the Path. This is also called the contemplation of fire.

Next comes contemplation of the water element. Instruct him to contemplate: where in the body is there water? If he says that water pervades the entire body, instruct him to contemplate again.

If he says, “I see water appearing in my eyes, exceedingly beautiful,” then if he is not attached to it, ask him: “As you contemplate the water, from where does the water in your head emerge?” If he says, “I see water in my eyes, yet it does not fall to the ground. My eyes are like bubbles of water, and my head is also full of it,” the teacher should ask, “What does the water you see resemble? What characteristics does it have when it appears?” He replies, “I perceive the inside of my head as neither hot nor cold.” This is very good.

If he says the water is hot, know that it is not genuine. Again instruct him to contemplate anew; the water must become neither hot nor cold, for only then is it a genuine sign. Instruct him to contemplate the throat, chest, and down into the abdomen, causing him to see them entirely filled with water, but do not allow the water to enter the hands and feet.

The water must resemble crystal in color. If he perceives the water as hot, only then is it truly genuine; anything else is not genuine. Next instruct him to contemplate until the body opens through to the hands and feet.

If he says, “I see all of it as the appearance of a leather bag, and I also see water filling the house, the bed, and the seat,” this water must be cold; only then is it genuine, while anything else is not genuine. If he sees water everywhere, this is very good. Next contemplate where the water element ceases.

If he says, “I see the water within my body disappear, leaving only empty skin, or skin like thorny grass; fire blazes and consumes it entirely, and there is no self,” this completes the contemplation of the water element.

Next comes contemplation of the fire element. Instruct him to contemplate the four sides of the navel: from where does the fire arise? If he says, “I see fire catching above the navel,” or says that it catches from within the nose, emerges from the mouth, or catches within the eyes or ears, instruct him to contemplate again.

He replies, “I see five-colored light issuing from within my nose, like threads throughout my body, neither hot nor cold.” This is one method. Instruct him to contemplate this matter again. If he says, “I see fire appearing from the crown of my head,” or says that it appears from the lower passage, instruct him to contemplate again.

He says, “I see the fire above my head resembling a canopy of clouds,” or says, “Below, it resembles clouds, and my body is refreshed, peaceful, and at ease.” This is one method.

Instruct the practitioner to contemplate the body again, saying: “I see fire emerging from within my navel, resembling a lotus flower and golden in color.” This is very good. Instruct the practitioner to contemplate the fire within the body. If the practitioner says, “Whether walking or sitting, I see the fire; I do not see it only while sitting. When walking, I see the fire as though someone were carrying a flame while walking. It constantly blazes brightly before me. Yet, strangely, other people truly do not see it, although my body always remains warm,” this is one method.

Instruct the practitioner to contemplate this carefully again. If the practitioner says, “I see a mani jewel in the waters of a great ocean, and that jewel emits rays of light like fire,” this is one method. (Here ends the contemplation of the fire element.)

Contemplation of the wind element: the nature of this wind element is subtle and is not something that can be explained; therefore, it is not set forth here.

These four great elements are the foundation of seated meditation. Although many different signs and appearances may be seen, one must attend carefully to these four methods of contemplation.

At the outset, instruct the practitioner in contemplation of the Buddha. First, teach the practitioner to sit and concentrate the mind, not allowing it to think about the external conditions and currents of desire. Then lead the practitioner before a beautiful Buddha image and have the practitioner carefully and clearly observe the image’s excellent marks. After the practitioner has sat quietly, instruct the practitioner to contemplate these excellent marks of the image with the mind’s eye. If the practitioner says, “I see the image clearly,” this is the first stage.

Instruct the practitioner to contemplate the body, allowing it to sit quietly, and then again teach contemplation of the Buddha. If the practitioner says, “I see one Buddha, and even as many as ten Buddhas, all distinctly,” this is the second stage. Instruct the practitioner to contemplate the body carefully so that it gradually becomes settled, and then again teach contemplation of the Buddha. If the practitioner says, “I clearly see from ten to twenty Buddhas,” this is the third stage.

Instruct the practitioner to contemplate the body so that it becomes pure, and then again teach contemplation of the Buddha. If the practitioner says, “I clearly see from twenty to fifty Buddhas, just as before,” this is the fourth stage.

Instruct the practitioner to contemplate the body so that the mind becomes subtle, and then again teach contemplation of the Buddha’s body. If the practitioner says, “I see from fifty to one hundred Buddhas, with excellent marks as before,” this is the fifth stage.

Instruct the practitioner to contemplate the body so that the mind becomes subtle, and then again teach contemplation of the Buddha. If the practitioner says, “I clearly see from one hundred to one thousand Buddhas, just as before,” this is the sixth stage.

Instruct the practitioner to contemplate the body so that the mind becomes subtle, and then again teach contemplation of the Buddha. If the practitioner says, “I see from two hundred to four hundred Buddhas, more clearly than before,” this is the seventh stage.

Instruct the practitioner to contemplate the body so that the mind becomes subtle, and then again teach contemplation of the Buddha. If the practitioner says, “I see from four hundred to eight hundred Buddhas, whose excellent marks have become radiant,” this is the eighth stage.

Instruct the practitioner to contemplate the body so that the mind becomes subtle, and then again teach contemplation of the Buddha. If the practitioner says, “I see from eight hundred to one thousand Buddhas,” this is the ninth stage.

From one Buddha up to one thousand Buddhas, carefully contemplate their excellent marks until they are perfectly clear. Then contemplate one’s own body again, with its blood, pus, filth, and impurities, and immediately teach the practitioner to arouse the contemplation of impurity. If white bones are seen, arouse the contemplation of white bones.

If suffering beings are seen, contemplate loving-kindness. If none of these things is seen, return to contemplating a single Buddha and, with wholehearted earnestness, seek repentance. This is for one who has newly begun to learn the Dharma method of contemplating the Buddha.

If one is approaching the stage of abiding, one should contemplate Buddhas everywhere. If the practitioner says, “I see one Buddha, then a hundred, a thousand, tens of thousands, and even many Buddhas, all with their excellent marks clearly visible,” this is the tenth stage.

Instruct the practitioner to contemplate the body so that the mind becomes peaceful, pure, and luminous. Again teach contemplation of the Buddha, the making of great vows, and the arising of a mind of offering. If the practitioner says, “I see immeasurable Buddhas. Flowers spontaneously appear before the Buddhas, and I immediately offer them universally to all the Buddhas,” this is the eleventh stage.

Instruct the practitioner to contemplate the body so that it becomes peaceful, pure, and luminous, and then again teach contemplation of the Buddha. If the practitioner says, “I see the Buddhas as before and then give rise to joy,” instruct the practitioner to contemplate the Buddhas with a resolute mind and to think of making offerings. If the practitioner says, “I see flowering trees spontaneously springing up in every color. Someone gives me those beautiful flowers, and I scatter them over the Buddhas as offerings. The flowers spread everywhere without end,” this is the twelfth stage.

Next, instruct the practitioner to sit beside the Buddha and contemplate the body until it becomes exceedingly peaceful, pure, and luminous. Then again teach contemplation beginning in the eastern direction, causing the mind to travel eastward and see countless Buddhas, stopping only when the mind becomes weary. This is the thirteenth stage.

Instruct the practitioner to continue proceeding eastward through the preceding realm of contemplation. If the practitioner says, “My mind travels eastward and sees countless Buddhas filling all of space, without boundary,” then, when the mind becomes weary, stop. Again turn the mind in a circle toward the east to establish a boundary, and then abide in the south. Proceed in the same manner in the west and north. This is the fourteenth stage.

Instruct the practitioner to contemplate every detail of the Buddha’s body clearly. If the practitioner says, “I have seen it,” then again instruct the practitioner to contemplate beneath the Buddha’s feet. If the practitioner says, “I see many kinds of brilliant light beneath the Buddha’s feet,” then contemplate all the Buddhas in the four directions, each upon a lotus flower amid the radiant light. This is the fifteenth stage.

Instruct the practitioner to contemplate the Buddha with a joyful mind and carefully contemplate beneath the Buddha’s feet. If the practitioner says, “I see light radiating from beneath the Buddha’s feet throughout the boundless great earth,” instruct the practitioner to contemplate by relying upon that light. If the practitioner says, “I see immeasurable and boundless rays of light shining upon suffering beings, causing them all to become peaceful and joyful,” this is the sixteenth stage.

Instruct the practitioner to contemplate the body so that it becomes peaceful, pure, and luminous, and teach the practitioner to contemplate a Buddha within the navel. If the practitioner says, “I see the Buddha within the navel emitting rays of light that travel far throughout the four directions, with all the Buddhas standing upon those rays of light,” this is the seventeenth stage.

Instruct the practitioner to contemplate along the rays of light. If the practitioner says, “I see immeasurable people appearing within the rays of light, all experiencing bliss,” this is the eighteenth stage.

Instruct the practitioner to contemplate the body so that the mind becomes exceedingly peaceful, pure, and luminous. Then again teach the practitioner to contemplate the Buddha’s two breasts. If the practitioner says, “I see rays of light spontaneously emitted from the Buddha’s two breasts, reaching everywhere throughout the four directions, with all the Buddhas coming to abide upon those rays of light,” this is the nineteenth stage.

Instruct the practitioner to contemplate along the rays of light. If the practitioner says, “I see immeasurable people within this light, all experiencing bliss,” this is the twentieth stage.

Instruct the practitioner to contemplate the body and see it become radiant. Then again teach the practitioner to contemplate the space between the eyebrows of a Buddha. If the practitioner says, “I see a ray of light, as large as a dou measure, emitted from between the eyebrows. It gradually grows larger, rises upward, and shoots straight into the sky,” instruct the practitioner to contemplate along the light. Upon what light does one rely? When the mind becomes weary, stop; then again seek the direction in which it proceeds. If the practitioner says, “I follow its upward course without end, reaching the utmost extremity of the light,” this is the twenty-first stage.

(The twenty-second stage is missing.)

Instruct the practitioner to seek these transformation Buddhas, beginning in the eastern direction. If the practitioner says, “I see the radiant light bearing immeasurable smaller rays, all appearing in accordance with the method of contemplation. At the tips of the rays are transformation Buddhas filling the entire eastern direction, each five paces apart,” instruct the practitioner to continue eastward in contemplation. If the practitioner says, “I see immeasurable Buddhas,” the practitioner should rest only when the mind becomes weary. Instruct the practitioner to continue contemplating to the furthest point, where still other signs are seen. Proceed likewise in the south, west, and north. This is the twenty-third stage.

Instruct the practitioner to contemplate the body. If the practitioner says, “I see my body as transparent and luminous as a mass of light,” then instruct the practitioner to contemplate the Buddhas, bow in homage, and make offerings. If the practitioner says, “I see immeasurable Buddhas proceeding in rows. Holding many kinds of flowers, I scatter them one after another and make offerings to the Buddhas, continuing all the way around until I have finished,” this is the twenty-fourth stage.

Instruct the practitioner to contemplate the offering of flowers once again. If the practitioner says, “I see the flowers fall beside the Buddhas and immediately transform into floral canopies. Arranged in orderly rows, they are magnificent, beautiful, and wondrous; all are like this. Thus, all the Buddhas sit upon couches within the floral canopies,” this is the twenty-fifth stage.

Instruct the practitioner to contemplate the floral garland. If he says, “I see the floral garland gradually rising higher, soaring into the sky and joining together to form a floral canopy that shelters all the Buddhas,” this is the twenty-sixth occurrence.

Instruct the practitioner to contemplate his own body. If he says, “I see my body becoming immense, as though formed from gathered light,” instruct him to return to contemplating the Buddhas, proceeding around them in succession, and then to look upward at the floral canopy. If he says, “I see within the floral canopy a flower dais, beneath which are the seven treasures; within it is a flower, held from below by a hand,” instruct him to scatter flowers in every direction as offerings to the Buddhas, causing them to spread everywhere. This is the twenty-seventh occurrence.

Instruct the practitioner to face the Buddhas, bow, and make vows; then instruct him to sit beside a Buddha with utmost sincerity. If he says, “As I sat there, in the blink of an eye I saw a dais made of the seven treasures, with beautiful colors and exquisite fragrance, spring up from the earth; I then offered it to all the Buddhas,” this is the twenty-eighth occurrence.

Instruct the practitioner to contemplate his own body as utterly radiant and pure, and then to sit near a Buddha and contemplate the offering of flowers. If he says, “I see these flowers at the Buddha’s feet transforming into seats of lapis lazuli, arranged in orderly rows where the Buddhas are seated. All the pathways between them are made of the most excellent treasures, perfectly straight and beyond compare,” this is the twenty-ninth occurrence.

Instruct the practitioner to contemplate his own body. If he says, “I see within my body yet another, smaller body, the two layers superimposed and appearing within, while the exterior is translucent and radiant,” instruct him to return to contemplating the Buddhas. If he says, “I see all the Buddhas entering the body of a single Buddha without any crowding,” this is the thirtieth occurrence.

At the beginning, teach the contemplation of loving-kindness. First instruct the practitioner to repent: when body, speech, and mind are pure, he should earnestly and wholeheartedly make vast vows. Then instruct him to sit and use the mind’s eye to contemplate his own body. If he says, “I see my own body,” then have him contemplate the bodies of others. If he says, “I see suffering beings before me. Beneath their feet, flames burn and form a fiery pit. The bodies of the offenders within it are scorched, and blood and pus flow into a pool. They scream in anguish and endure immeasurable suffering. I also see a walled city enclosing them on all four sides,” this is called the first occurrence.

Instruct the practitioner to make a great vow, arouse compassion, and carefully contemplate the beings. If he says, “I see the offenders, hard-pressed by the flames, driven into the pool of blood and pus, which transforms into a fiery pit that burns them and causes immeasurable suffering. Together they cry out, with nowhere to flee,” this is the second occurrence.

Instruct the practitioner to contemplate carefully without fear and firmly vow to rescue them. Instruct him to have one person after another take his place, even many people. If he says, “I see people taking my place and bringing the offenders up from the pit so that they may rest,” this is the third occurrence.

Instruct the practitioner to contemplate this carefully. If he says, “I see countless people coming through the gates of the cities, falling into the fiery pit, and again undergoing suffering. People take my place, bring them out, and lead them to a place of safety,” this is the fourth occurrence.

Instruct the practitioner to contemplate carefully. If he says, “I see an unending stream of people coming through the gates and undergoing immeasurable suffering. Through the power of loving-kindness, I immediately take them by the hand and lead them through this gate, whereupon all four walls and gates completely shatter,” this is the fifth occurrence.

Instruct the practitioner to employ the contemplation of loving-kindness. If he says, “I see those who punish the offenders arousing compassion and shedding tears like rain. They take the offenders by the hand and pour water into the fiery pit, and the flames gradually die out completely,” this is the sixth occurrence.

Instruct the practitioner to contemplate this again. After seeing the flames extinguished, he sees only blood and pus filling the great pit. Water then manifests from within his body to cleanse the pool. The pool of blood disappears completely, leaving only clear, still water. This is the seventh occurrence.

Instruct the practitioner to contemplate carefully. If he says, “I see a great flowering tree growing in the pool. When the beings see this tree, they immediately come and grasp it,” instruct him to have them drink the water and bathe so that their bodies become pure. This is the eighth occurrence.

Instruct the practitioner to ascend the flower dais himself. If he says, “I have ascended the flower dais. Looking down, I see that the beings also wish to ascend, so I immediately take them by the hand and bring them up, placing them upon the flower. The flower is small and narrow, without enough room to contain them, so I stroke it with my hand and cause it to become vast, providing sufficient space for everyone.” This is the ninth occurrence.

Instruct the practitioner to contemplate his own body as already radiant and pure. If he says, “As soon as I see the offenders crying out for food because of hunger and thirst, compassion arises in me. Food immediately appears beside my body, and I distribute it to them. All are fully satisfied and able to rest, and everyone says that, having left suffering behind, they have attained happiness.” This is the tenth occurrence.

Instruct the practitioner to contemplate carefully as the flower dais gradually expands and many tiers appear. He then ascends to an upper tier and sits there securely. He calls to the people on the dais below, and they all ascend to the upper dais, where they abide peacefully and joyfully. When he arouses compassion, all necessities, such as food and drink, appear upon this flower, and they are fully satisfied. With a mind of loving-kindness, he teaches them the Dharma: “In past lives, you created poisonous fires that burned down the homes of others… and committed many kinds of evil karma. Therefore, you now undergo this retribution. You should repent so that your former offenses may be eradicated.” This is the eleventh occurrence.

Instruct the practitioner to arouse a wholesome mind and ascend another flower dais. If he says, “I have ascended the dais, and those on the tier below also ascend. I provide them with every necessity, leaving them in want of nothing. I then teach them the Dharma concerning the heavens, the human realm, the retributions within the five destinies… enabling them to understand.” This is the twelfth occurrence.

Instruct the practitioner to ascend the flower. He says, “I am already upon the flower. Because those on the tier below also wish to ascend, I allow them all to come up. I again arouse a mind of sympathetic joy and contemplate. Within this flower, gold, silver, jewels, clothing, food… and every other necessity suddenly appear, and I provide them all. Every kind of celestial music arises spontaneously, and after they have experienced joy according to their wishes, I teach them the Dharma: ‘Because wholesome thoughts arose in you, their corresponding results have now come, and you are experiencing this recompense.’” This is the thirteenth occurrence.

Instruct the practitioner to increase his mind of sympathetic joy and ascend by means of the flower. If he says, “I have ascended to the highest dais. Those below arouse joyful minds and follow behind me, all ascending the flower dais,” then instruct him again to contemplate the flower. If he says, “I see a large, sweet fruit, complete in fragrance and flavor, growing at the top of the flower. I tell everyone, ‘There is fruit on the tree that you may pick and eat.’ Following my words, they eat their fill, and all say, ‘How delightful!’” This is the fourteenth occurrence.

Instruct the practitioner to contemplate within the flower. If he says, “I see a dais made of the seven treasures suddenly appear within the flower. Inside it is a scripture entitled ‘Wisdom.’ I immediately proclaim to everyone: ‘Here is a scripture that teaches the Dharma of the Three Vehicles.

You should bow to it, arouse reverence, and make offerings of incense and flowers.’ They then wish to hear the Dharma, so I tell them, ‘First you should burn incense and scatter flowers as offerings.’ After making the offerings, they again wish to hear the Dharma. I then say, ‘Neither the assembly nor I are pure.’ What kind of person is able to hear the Dharma? One whose body and mind have been purified can immediately receive the teaching.

I tell everyone to sit upright, close their eyes, focus their minds single-pointedly, and dispel all distracted thoughts. I do the same. In only a moment, my body becomes utterly clear and radiant, and my mind becomes still and boundless.

I then tell them, ‘I shall now expound this wondrous Dharma. Listen with utmost sincerity… and you will immediately be able to receive it. I shall teach you the Dharma…’ After they have heard the Dharma, light spontaneously shines down from the sky upon this flower dais, and all the people in the four directions become peaceful, serene, and illuminated.

Seeing the light, their minds fill with joy, their bodies become light and exhilarated, and they rise into the air and follow the light.” This is the fifteenth occurrence.

Instruct the practitioner to contemplate the body carefully. If he says, “I see my own body emitting light that circles around it; the four sides of the body gradually become filled with light. I then use my hands to push the light far out toward the four directions, and immeasurable numbers of people follow this light and arrive. With a mind of loving-kindness, I provide whatever they need, enabling them to have everything in abundance, without lack. I then expound the Dharma to them, causing them to gain faith and understanding, joyfully accept it, and put it into practice. In but a moment, their bodies soar into the air, circle around, and then depart.” This is the sixteenth event.

Instruct the practitioner to contemplate the lotus dais carefully. If he says, “I see that everyone upon the lotus dais has departed; they all disappear, and the four directions are pure…” Within this practice there are also many states of experience, but only these have been presented in brief.

Next, continue by instructing the practitioner to contemplate the mind of loving-kindness. First instruct him to contemplate his own body with loving-kindness. Once he sees it clearly, instruct him to contemplate the sufferings of sentient beings. If he says, “I see a great hell amid four mountains, filled within with offenders undergoing the most extreme suffering. In an instant, an iron canopy suddenly appears and covers them, so that they are no longer visible.” This is the first event.

Instruct him to make a great vow with a mind of loving-kindness: “I shall rescue immeasurable suffering sentient beings and cause them to attain liberation.” He then arouses loving-kindness, sits atop the iron canopy, and breaks it apart. If he says, “With my hands I strike and shatter the iron canopy, gradually destroying it completely. Looking downward, I then see the offenders undergoing the most extreme suffering.

There are two layers of iron rings above their heads, around the middles of their bodies, or beneath their feet. Some are large and some small. Blood and pus flow from them, and their suffering is immeasurable.

They cry out loudly, unable to endure it. I also see immeasurable instruments used to punish the offenders; their boundless suffering cannot be fully described.” This is the second event.

Again instruct him to make a vow, increase his mind of compassion, and contemplate this scene. If he says, “Seeing these offenders, compassion arises in my mind and my tears fall like rain; everyone then gains a temporary respite.” This is the third event.

Instruct him to cultivate loving-kindness and, on behalf of the offenders, bring them up to a high place where they may rest. In an instant, everyone is brought there. This is the fourth event.

Instruct him to contemplate this scene again. If he says, “I see the trenches on the four sides of the hell rise high. Within them are pools of blood and pus. Suddenly, fires blaze throughout the four sides of the pools, burning the offenders, who suffer terribly and wail piteously. Seeing this, compassion arises in my mind, and clear water immediately streams from my hands at my sides. It pours throughout the four directions, gradually extinguishing the fires and allowing everyone to rest.” This is the fifth event.

Instruct him to contemplate again. If he says, “I see immeasurable people coming from among the mountains and entering the hell, where they undergo sufferings beyond reckoning. Seeing this, compassion arises in my mind. I then stand in a boat upon that pool, rescue the offenders, and bring them aboard the boat so that they may rest, doing the same for each person.” This is the sixth event.

Instruct him to contemplate this scene carefully. If he says, “I see people arriving incessantly from among the mountains, undergoing suffering without respite. With the power of loving-kindness, I rub away these mountains and turn the area into level ground.” This is the seventh event.

Instruct him, with a mind of loving-kindness, to sit in midair above this pool and emit a small stream of water from his body into the pool. If he says, “I sit in midair, and water flows downward into the pool. The blood and pus drain away in all four directions, leaving only settled, clear water in the pool. In but a moment, fires blaze throughout the four sides of the pool and burn away all the blood and pus.” This is the eighth event.

Instruct him, with a mind of loving-kindness, to sit above this pool and carefully contemplate its four sides. If he says, “I see iron rings and harmful instruments coming toward the place where I sit, but they transform into a great dais, providing a secure refuge for offenders coming from the four directions. From atop the dais I see fire blazing below. The dais suddenly rises and then disappears; the fire spreads toward the four directions, burning all those who have arrived until they vanish.” This is the ninth event.

Instruct him to contemplate within the pool. If he says, “I see springs within the pool extending vastly into the four directions, without boundary. Lotuses arise within it and gradually grow large, covering the pool.” Instruct him to stand upon the lotus and contemplate the four directions. He sees immeasurable people around the four sides of the pool wishing to come to him. “I instruct them to bathe and purify their bodies. Once their bodies are pure, a portion of the central lotus petal opens, descends to the surface of the water, and remains midway, bringing everyone up onto the lotus dais.” This is the tenth event.

Instruct him to contemplate the four sides of the pool. If he says, “I see towers and pavilions spontaneously appearing around the four sides of the pool, adjoining the lotus. I cause everyone to ascend these towers, where they delight in resting peacefully. Each says, ‘We have now attained the joy of repose!’ They then ask for food and drink, but there is nothing to give them. From the tips of my ten fingers, I send forth a rain of flowers that turns into milk, enabling everyone to eat and drink their fill.” This is the eleventh event.

Instruct him to contemplate the dais within the lotus. If he says, “I see another dais appearing within the lotus, while the towers in the four directions gain another story, as vast as before. I go up and dwell upon it.

A small portion in the center of the lotus petals then opens and forms steps for everyone to ascend. From the dais there are also four ways leading up to the towers; those who wish to go east may do so, and likewise for the other three directions.” Again instruct him to increase his compassion and contemplate within this lotus. The things that are needed spontaneously appear within the lotus and are fully distributed to the people of the four directions.

He then expounds the Dharma to them: “This body is suffering; no prison is more unyielding than it. Because in former lives you committed the five heinous offenses and followed evil conduct, you must undergo this suffering. You should now repent.” Following his instruction, they immediately repent.

This is the twelfth event.

Instruct him to contemplate the lotus dais. If he says, “While I am within the lotus dais, another story of towers and pavilions appears. I then ascend it. After arriving, I create a stairway so that everyone may come up. When everyone has ascended and rested, from atop the lotus I provide food, drink, clothing, and all other necessities throughout the four directions, allowing no one to lack anything. I then expound the Dharma to them, and they obtain immeasurable benefit. They immediately give rise to faith, undertake the fasting precepts, and all practice in accordance with the teaching.” This is the thirteenth event.

Instruct him to contemplate again the towers and pavilions within the lotus dais. If he says, “I see the towers and pavilions of the lotus dais as before, but they are now more wondrously beautiful. Together with everyone else, I ascend to the upper story as before. All dwell within the tower, and I provide everyone with all they need, without lack. I again expound the Dharma to them, and they immediately obtain benefit.” This is the fourteenth event.

Instruct him to give rise to joy and carefully contemplate within the lotus. If he says, “I am within the towers and pavilions of the lotus dais as before, but another story now appears, and everyone and I ascend it. Sitting upon the lotus, joy arises in my mind. In but a moment, I see the lotus, towers, and pavilions all transform into pure gold and become composed of the seven treasures. Above them is an inexhaustible treasury containing excellent food and drink, soft and finely woven garments, and konghou harps. Everyone obtains in full whatever they desire. I again expound the Dharma for them, and all remember it and put it into practice.” This is the fifteenth event.

Instruct him to contemplate again within the lotus dais. If he says, “I see a tree suddenly growing within the lotus dais. It has a tower one hundred feet high, with luxuriant branches and leaves and an exquisite fragrance. Looking down from the treetop, I see that a fissure has opened beneath the tower and extends upward as far as the fifth story. Everyone becomes frightened and says, ‘Alas, what suffering!’ They then climb up onto the lotuses and remain within them.” This is the sixteenth event.

Teach them to give rise to compassion and help everyone. If I say, “While within the petals, I lead everyone up to the top of the flower,” then immediately provide them with sweet fruits so that they lack nothing, expound the Dharma to them, and teach them to cultivate meditative concentration in order to extinguish all evil karma. Their minds become pure and immeasurably joyful, and they fly up into space and travel wherever they wish. This is the seventeenth practice.

Teach them, while upon the flower, to gaze far into the four directions. If I say, “I see in the four directions radiant canopies of cloud approaching my body,” then my body in turn emits light that meets the clouds. I stroke them with my hand, causing the clouds to expand greatly. This is the eighteenth practice.

Teach them to follow the light, beginning in the eastern direction. If I say, “I follow the light eastward to the utmost distance,” within that light I see immeasurable numbers of people, who follow the light to the flower. Thus I continue following it until the light comes to an end, and only then do I return to the flower. Next, teach them to provide those people, in due order, with clothing, food, and all other necessities, so that they have everything in abundance. Expound the Dharma to them according to their capacities, causing them joyfully to practice it. Their bodies become light and buoyant, and they soar into the sky and travel wherever they wish. The southern, western, and northern directions are likewise. This is the nineteenth practice.

Teach them to contemplate the body as vast, filling the whole of space, and supremely luminous. Teach them to see clearly that immeasurable numbers of people from the four directions have come and assembled close beside the body. With a mind of loving-kindness, I cause them to enter my body and rest peacefully there. In but a moment, all necessities naturally appear, and I freely bestow them upon everyone without deficiency. When all are fully provided for, peaceful, and delighted, I expound the Dharma to them, enabling them to understand it and gain immeasurable benefit; they then depart wherever they wish. This is the twentieth practice.

There are very many such realms of experience; those who have received this teaching have mentioned only these few practices in brief.

Bodily illnesses are of three kinds: wind, cold, and heat, which are relatively minor ailments. The mind likewise has three diseased conditions; when agitated, it undergoes suffering and affliction for many kalpas. Only the Buddha is the good physician who bestows the medicine of the Dharma.

Those able to receive and practice it will completely eliminate the illness of birth and death. To make the mind firm, concentrated, and undistracted, one must be like a person who sees bandits yet remains mentally calm and steadfast; once one has fortified oneself, the bandits will disperse and retreat on their own. The evil bandits that disturb the mind are likewise.

It is said: “Though my blood and flesh should dry up, leaving only skin and sinews wrapped around my bones, I shall never abandon diligent effort.” Be like a person whose body is on fire and who thinks only of extinguishing the flames, considering nothing else. Escaping the afflictions is likewise. One should endure the five kinds of painful adversity: hunger, thirst, cold, heat, anger, resentment, and so forth.

One should avoid noisy places and delight in secluded places. Why is this? Because noisy places disturb concentration, like entering a forest of thorns.

Concerning contemplation of the four immeasurable states: one who seeks the Buddha path should practice the four immeasurable minds. Because these minds are immeasurable, their merit is also immeasurable. Among all sentient beings, there are generally three classes: first, parents, relatives, companions, spiritual friends, and so forth; second, hostile bandits and evil persons who constantly wish to cause harm and distress; and third, those in between, who are neither close nor hostile.

Among these three classes, the practitioner should contemplate them with loving-kindness as though they were family. Regard the elderly as one’s parents and the young as one’s children; one should constantly cultivate loving-kindness in this way. A person becomes an enemy because of adverse conditions; when those adverse conditions end, that person becomes a friend.

Friend and foe are not fixed. Why is this? Because one who is an enemy in this life may become family in the next.

Creating evil through anger and resentment causes one to lose great benefit, and one who loses loving-kindness obstructs the Buddha path. Therefore, one must regard those who are hostile and hateful as one’s own relatives. Why is this?

It is through hostile bandits that we attain Buddhahood. If that person committed no evil against us, upon what could patience arise? Thus that person is our spiritual friend, enabling us to perfect the paramita of patience.

Having attained loving-kindness toward enemies, extend a mind of loving care throughout all sentient beings in the ten directions, embracing them all. Seeing that flying and crawling creatures are all without peace, give rise to compassion. Seeing sentient beings enjoy happiness in the present life, the happiness of rebirth in the heavens, or the happiness of the path of the noble sages, purify the mind through sympathetic joy.

When seeing no suffering or happiness among sentient beings, feel neither sorrow nor joy, but govern oneself with wisdom; although taking sentient beings as the object, give rise to equanimity. These are called the four immeasurable minds. Loving-kindness that universally embraces sentient beings throughout the ten directions is called immeasurable.

The practitioner must cultivate this mind. If at times anger and resentment arise like a snake or like flames burning upon the body, they must immediately be eliminated. If the mind races among the five sensual desires and is obscured by the Five Hindrances, one must use the power of wisdom and diligent effort to gather it back in.

In cultivating loving-kindness, constantly think of sentient beings so that they may obtain the Buddha’s bliss. One should practice continuously; then one will leave the five sensual desires behind, eliminate the Five Hindrances, and enter the characteristics of the first dhyana, with joy and bliss pervading the entire body. One gives rise to delighted happiness in all wholesome dharmas and perceives various subtle and wondrous forms.

This is called entering the first gateway of the Buddha path. Through the causes and conditions of merit arising from meditative concentration, one advances to the four immeasurable minds and patiently endures all sentient beings without anger; this is called Patience Toward Sentient Beings. Having attained Patience Toward Sentient Beings, one can easily attain Patience Regarding Dharmas.

To attain Patience Regarding Dharmas means to realize that all dharmas neither arise nor cease and ultimately have no characteristics. One who can faithfully accept and uphold this Patience Regarding Dharmas is said to possess Patience in the Non-Arising of Dharmas. Such a person receives the prediction of unsurpassed perfect awakening.

Those who wish to attain the Buddha path must cultivate in this way. Those seeking to attain the first dhyana should first practice contemplations such as these: contemplation of impurity, contemplation of causes and conditions, the Samadhi of Mindfulness of the Buddha, or mindfulness of breathing by counting the breaths. After entering the various states of concentration, those who wish to seek the Buddha path should first cultivate the four immeasurable minds; they will then easily enter the first dhyana.

Those of sharp faculties, however, may seek to enter the first dhyana directly. They contemplate the faults of the five sensual desires as resembling a pit of fire or a cesspit, and regard the ground of the first dhyana as a cool pond or a lofty observation terrace. They then eliminate the Five Hindrances and attain the first dhyana.

When the sage Hậu Lợi first studied meditation, he saw a corpse, swollen and foul-smelling. He carefully contemplated it and perceived his own body as no different from that corpse. In a secluded place, he concentrated exclusively upon this and immediately attained the first dhyana.

While the Buddha was seated on the bank of the Ganges River, the bhikshu Quả Văn asked him, “How can one attain the path?” The Buddha taught, “Do not grasp what belongs to another.” He immediately understood the emptiness of dharmas and attained the path. Many people, unable to understand this, thought it strange and questioned the Buddha. The Buddha instructed them to take a small stone from the waters of the Ganges and wash it with clean water from a jar.

The bhikshu acted according to the instruction. The Buddha asked, “Which is greater: the water in the Ganges or the water in the jar?” He replied, “The water of the Ganges is incomparably greater.” The Buddha taught, “If you do not use your hand to wash, even a great quantity of water is useless.” A practitioner must earnestly and diligently use the hands of wisdom and concentration to wash away the defilements of the mind.

Otherwise, one cannot escape suffering.

The contemplation of impurity: greed, anger, and delusion are the roots of all afflictions. Attachment to the body and indulgence in sensual desire give rise to anger and resentment; being subject to inverted perceptions and karmic influences is precisely the obscuration of delusion. Inwardly and outwardly, one clings to the body and imagines it to be pure.

Through long habituation, this defilement becomes deeply ingrained and difficult to change. To abandon sensual desire, one must contemplate impurity. Anger and resentment arise on account of external conditions, yet they can be subdued.

It is like splitting bamboo: it is difficult when the first joint obstructs the blade, but once greed has been subdued, the remaining anger and delusion cease of themselves. One who contemplates impurity should contemplate that this body was born in the womb, dwelt amid filth, and emerged from filth. It is covered by a thin skin, yet within it is entirely impure.

The four great elements are in constant motion, while food and drink fill the body. Examine it for oneself from head to foot: beneath this thin layer of skin there is not a single pure thing—brain membrane, saliva, blood, pus, feces, urine, and so forth. In brief, there are thirty-six kinds; described extensively, they are immeasurable.

Just as a farmer opens a granary and clearly recognizes wheat, rice, beans, and so forth, after contemplating, the practitioner sees that this storehouse of the body contains thirty-six kinds of foul things laid out within it. Having truly discerned the body in this way, one should know that the bodies of others are no different. If the mind abides in this perception, the body becomes relaxed and at ease, and the mind and spirit become joyful.

If the mind does not abide, one should reproach it: “From beginningless kalpas until now, I have followed you, passing through the three evil destinies—the paths of blades, blood, and fire—and enduring boundless suffering. From this day onward, I must tame you. You must follow me, gather in your mind, and bring the practice to accomplishment.” If this body becomes excessively weary, one should contemplate the white bones; through this one may also enter the first dhyana.

If a practitioner resolutely seeks the Mahayana, then at the end of life, according to one’s aspiration, one will be born in the presence of the Buddhas. Otherwise, one will certainly be born in Tusita Heaven and behold the bodhisattva Maitreya; of this there is assuredly no doubt.

The inward peril of the first dhyana is initial and sustained thought, while its outward peril is the calamity of fire. The inward peril of the second dhyana is joy, while its outward peril is the calamity of water. The inward peril of the third dhyana is the remaining subtle breath, while its outward peril is the calamity of wind. In the realm of the fourth dhyana, all perils have completely ceased, and those three calamities cannot reach it.

The twenty-five realms are: the four continents, the six heavens of the Desire Realm, the four evil destinies, the heavens of the Fourth Dhyana, the Great Brahma Heaven, and the Formless Realm—infinite space, infinite consciousness, nothingness, and neither-perception. Within the realm of the Fourth Dhyana are the five heavens of the non-returners; together these constitute the twenty-five realms.

THE SCRIPTURE ON THE ESSENTIAL METHODS OF THE FIVE GATES OF DHYANA

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