解脫道論

Chapter 11.2: The Five Methods

Question: What is the method concerning the Noble Truths?

Answer: It is the Four Noble Truths, namely, the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering.

Question: What is called the Noble Truth of suffering?

Answer: The suffering of birth, the suffering of aging, the suffering of death, the suffering of sorrow, the suffering of lamentation, pain, and distress, the suffering of pain, the suffering of association with the hated, the suffering of separation from the loved, and the suffering of not obtaining what one seeks. In brief, the five aggregates subject to clinging are suffering.

The suffering of birth means the arising of the various aggregates among sentient beings. This encompasses the entire meaning of the arising of suffering.

The suffering of aging means that the elements born within one have matured, while strength, the faculties, mindfulness, and wisdom decline.

The suffering of death means that the life span has come to an end, giving rise to fear.

The suffering of sorrow means that, upon encountering a state of suffering, the mind becomes afflicted by thought. Here it has the meaning of burning.

The suffering of lamentation means that suffering extends even into speech. It means being burned both inwardly and outwardly.

The suffering of pain means bodily suffering. This is the cause of the body’s suffering.

The suffering of distress means mental suffering and the cause that makes the mind suffer.

The suffering of association with the hated means having to dwell together with sentient beings one dislikes. This means the production of suffering.

The suffering of separation from the loved means being dispersed and separated from sentient beings one cherishes. This means the production of sorrow and suffering.

The suffering of not obtaining what one seeks means wishing to be free from separation from what one loves but being unable to do so, and wishing to be united with what is lovable and pleasing. Not attaining this means the loss of happiness.

Here it is stated in brief that the five aggregates subject to clinging are suffering, meaning that suffering is not separate from the five aggregates subject to clinging. Therefore, it is briefly said that the five aggregates subject to clinging are suffering.

Question: What are the five aggregates subject to clinging?

Answer: The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. They should be understood as extensively explained in the method concerning the aggregates. Here there are two kinds of suffering: suffering as a state and suffering by intrinsic nature.

The suffering of birth, the suffering of death, the suffering of association with the hated, the suffering of separation from the loved, the suffering of not obtaining what one seeks, and, in brief, the suffering of the five aggregates subject to clinging—these are suffering as a state. The suffering of sorrow, the suffering of lamentation, pain, and distress are called suffering by intrinsic nature.

There are three kinds of suffering: the suffering of pain, the suffering of change, and the suffering of formations. Bodily suffering and mental suffering are called the suffering of pain. The experience of conditioned pleasure and its subsequent dissolution are called the suffering of change. The five aggregates subject to clinging are the suffering of formations. This is the meaning of the Truth of the Origin of Suffering.

Question: What is the Noble Truth of the Origin of Suffering?

Answer: It is craving that brings renewed existence, accompanied by desire and delight, arising here and there. Such are sensual craving, craving for existence, and craving for nonexistence; this craving brings renewed existence. Abundant craving for existence causes one to delight in birth.

As for the origin of suffering, because craving alone is without equal, it is called the origin of suffering.

“Accompanied by desire and delight” means that craving itself causes enjoyment to arise and produces defilement; this is called defilement. Together with defilement, delight arises.

“Arising” means that it causes the nature of the body to arise here and there: one delights here, finds forms here lovable, and takes pleasure here. Thus there are sensual craving, craving for existence, and craving for nonexistence. Apart from craving for existence and craving for nonexistence, all other craving is sensual craving. Craving for existence arises together with the view of eternalism. Craving for nonexistence arises together with the view of annihilationism. This is the meaning of the Noble Truth of the Origin of Suffering.

Question: What is called the Noble Truth of the Cessation of Suffering?

Answer: It is solely the complete cessation of craving without remainder: fading away, relinquishment, release, and non-abiding. This is called the Noble Truth of the Cessation of Suffering.

Question: This does not seem correct, for this appears instead to be the cessation of the origin. Why did the Blessed One say that suffering is what ceases?

Answer: Because the cause of suffering ceases, suffering becomes unarisen and ceases; this accords with the meaning of realization. Therefore, because the origin ceases, the Blessed One spoke of the cessation of suffering.

Question: What is the Noble Truth of the Path Leading to the Cessation of Suffering?

Answer: It is the Noble Eightfold Path, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Right view means knowledge of the Four Truths.

Right intention means intention concerning the three wholesome matters.

Right speech means abstaining from the four kinds of wrong speech.

Right action means abstaining from the three kinds of evil action.

Right livelihood means abstaining from wrong livelihood.

Right effort means the four right efforts.

Right mindfulness means the four foundations of mindfulness.

Right concentration means the four jhanas.

Furthermore, when one cultivates the Noble Path, clearly seeing nirvana is right view. Clearly knowing nirvana alone is right intention. Abandoning wrong speech is right speech. Abandoning wrong action is right action. Abandoning that wrong livelihood is right livelihood. Abandoning wrong effort is right effort. Recollecting nirvana is right mindfulness. Focusing the mind upon nirvana is right concentration.

For one possessing the faculty of wisdom, the power of wisdom, and the bases of spiritual power, the awakening factor of investigation of Dharma is established and included within right view. The faculty of energy, the power of energy, the basis of spiritual power consisting in energy, the basis of spiritual power consisting in desire, the awakening factor of energy, and the four right efforts are established and included within right effort.

The faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and the four foundations of mindfulness are established and included within right mindfulness. The faculty of concentration, the power of concentration, the basis of spiritual power consisting in mind, the faculty of faith, the power of faith, the awakening factor of concentration, the awakening factor of joy, the awakening factor of tranquility, and the awakening factor of equanimity are established and included within right concentration.

Thus the thirty-seven factors of awakening are established and included within the Noble Eightfold Path. This is the meaning of the Noble Truth of the Path Leading to the Cessation of Suffering. This is the meaning of the Four Noble Truths.

Question: Why are they called the Four Noble Truths, rather than three or five?

Answer: Because they encompass all that is to be known, and because of the mundane and supramundane, and of result and cause, there are four.

Question: What are the mundane truth of result and the origin of suffering as the mundane truth of cause and result?

Answer: Cessation is the result among the supramundane truths. The Path is the cause among the supramundane truths. Thus, through their conditional relationship, there are four, not three or five. Furthermore, suffering is to be fully understood, its origin is to be abandoned, cessation is to be realized, and the Path is to be cultivated. Because of these four statements, there are four. These Four Noble Truths may be more clearly understood through eleven modes: through the meaning of the terms, through characteristics, through sequence, through analysis, through simile, through distinction, through enumeration, through unity and diversity, through progressive exposition, and through their mutual inclusion.

Question: What is the meaning of the terms?

Answer: They are the Noble Truths. Because noble ones proclaim them, they are called the Noble Truths. By penetrating them, one becomes noble; therefore, they are the Noble Truths. “Truth” here means reality as it is, having no other meaning. It is their own characteristic and not some other meaning. Suffering means the result, while origin is the cause. Cessation means that it disappears accordingly. The Path means seeing the ultimate meaning. Thus the meaning of the terms may be clearly understood.

Question: What are their characteristics?

Answer: Suffering has the characteristic of affliction. Origin has the characteristic of being the cause. Cessation has the characteristic of non-arising.

The Path has the characteristic of being the method. Furthermore, suffering has the characteristic of oppression, the characteristic of sorrow, the characteristic of being conditioned, and the characteristic of being limited. Origin has the characteristic of accumulation, the characteristic of cause and condition, the characteristic of conjunction, and the characteristic of attachment.

Cessation has the characteristic of escape, the characteristic of peace, the characteristic of being unconditioned, and the characteristic of the supreme essence. The Path has the characteristic of conveying one to the destination, the characteristic of seeing, and the characteristic of being a refuge. Thus these various characteristics should be clearly understood.

Question: What is their sequence?

Answer: By means of the coarse meaning and the meaning realized through direct experience. First, the truth of suffering is taught. This is suffering; this is birth, which is the second part, the truth of origin.

This is the cessation of origin, the cessation of suffering. Third is cessation. This is the means for making cessation a reality.

Fourth, the path is taught. It is like a physician who clearly understands. First, he clearly sees the cause of the condition, and then immediately inquires into the circumstances of the illness.

Wishing to cure the illness, he prescribes medicine according to that illness. Thus, that illness corresponds to suffering and should be clearly understood. The causes and conditions of that illness correspond to origin and should be clearly understood.

The ending of that illness corresponds to liberation and should be clearly understood. The medicine itself corresponds to the path and should be clearly understood. Thus, the correspondence illustrated by this analogy should be clearly understood.

Question: What is the abbreviated explanation?

Answer: Birth is suffering; that which brings about birth is origin. The stopping of suffering is cessation. That which brings about its stopping is the path. Affliction itself is suffering. Affliction itself is origin. The abandoning of affliction is cessation. The means of abandoning it is the path. Suffering can arise and close the doors of the body. Origin can arise, opening and cutting off the doors. Cessation can arise, opening the doors of constant seeing. The path can arise, opening the door of wrong view. This is called the abbreviated explanation and should be clearly understood.

Question: What are the analogies?

Answer: A poisonous tree is suffering and should be clearly understood as such. The planting of that tree is origin and should be clearly understood as such. The burning of that tree is cessation and should be clearly understood as such.

The fire is the path and should be clearly understood as such. This shore holds suffering and fear; suffering should be clearly understood in this way. The current is origin and should be clearly understood as such.

The other shore is without suffering and without fear; this is cessation and should be clearly understood as such. A boat or raft can carry a person across; this is the path and should be clearly understood as such. A cauldron is suffering and should be clearly understood as such.

Taking hold of the cauldron is origin and should be clearly understood as such. Having loved that cauldron is cessation and should be clearly understood as such. Using a means to set that cauldron at rest is the path and should be clearly understood as such.

Thus, it should be clearly understood by means of analogies.

Question: How should one distinguish them in order to understand them clearly?

Answer: There are four kinds of truth: verbal truth, particular truth, truth in the ultimate sense, and Noble Truth. Here, only truthful speech, never falsehood, is meant. This is verbal truth. Particular truths enter into expansive vision. This is the meaning of particular truth. If a bhikkhu speaks falsely regarding that truth, it is a deluded quality. If a person does not speak falsely through delusion, that itself is truth. Nirvana is truth in the ultimate sense. This is the sphere of practice of noble ones. It is therefore Noble Truth, and this is the sphere in which noble ones delight. Thus should they be distinguished and clearly understood.

Question: What can be understood by enumeration?

Answer: Apart from craving, wholesome, unwholesome, and indeterminate phenomena in the three realms are the truth of suffering. Craving is the truth of origin. Its abandonment is the truth of cessation.

Entry into the eightfold path is the Truth of the Path. Furthermore, apart from craving, the other afflictions, together with wholesome, unwholesome, and indeterminate phenomena in the three realms, are the truth of suffering. Craving and the other afflictions are the truth of origin.

Their abandonment is the truth of cessation. The path is the truth of the path. Furthermore, apart from craving and the other afflictions, all unwholesome phenomena, together with wholesome and determinate phenomena in the three realms, are the truth of suffering.

Craving together with the afflictions and all unwholesome phenomena are the truth of origin. Their abandonment is the truth of cessation. The path is the truth of the path.

Furthermore, apart from craving, the afflictions, and all unwholesome phenomena, the unwholesome and indeterminate phenomena in the three realms are the truth of suffering. Craving, the other afflictions, and all unwholesome phenomena, together with wholesome phenomena in the three realms, are the truth of origin. Their abandonment is the truth of cessation.

The path is the truth of the path. With regard to savoring, that is craving. Origin is connected with the underlying tendencies.

The other afflictions are origin; when they can be abandoned, the meaning of arising is established. All unwholesome deeds are origin and give rise to existence. Wholesome phenomena in the three realms are origin.

This craving and the other afflictions are origin. All unwholesome and wholesome phenomena in the three realms may be either the truth of suffering or the truth of origin. Because they oppress, cause sorrow, are conditioned, and bear the characteristic of limitation, they constitute the truth of suffering.

Because they accumulate as causes and conditions, with the characteristics of attachment and conjunction, they constitute the truth of origin. Thus they can be clearly understood by enumeration.

Question: What can be understood as one?

Answer: These four truths, together with their four practices, are one: the meaning of truth is the meaning of suchness, the meaning of phenomena, and the meaning of emptiness. Thus they can be clearly understood as one.

Question: What can be understood in diverse ways?

Answer: There are two truths: the mundane truth and the supramundane truth. The mundane truth means that which is with outflows, with fetters, bound, subject to wandering on, turning about, being covered, and being touched. It involves grasping and affliction; therefore, it comprises suffering and origin.

The supramundane truth means that which is without outflows, without fetters, unbound, not subject to wandering on or turning about, not covered, untouchable, without grasping, and without affliction. Therefore, this is called cessation and the path. Three truths are conditioned, while the truth of cessation is unconditioned.

Three truths are immaterial; the truth of suffering is both material and immaterial. The truth of origin is unwholesome. The truth of the path is the wholesome path.

The truth of cessation is indeterminate. The truth of suffering comprises the wholesome, the unwholesome, and the indeterminate. The truth of suffering is to be clearly understood.

The truth of origin is to be abandoned. The truth of cessation is to be realized. The truth of the path is to be cultivated.

Thus they can be clearly understood in diverse ways.

Question: What is the successive detailed exposition?

Answer: According to one category, the conscious body is suffering. The accumulation of self-conceit is origin; its abandonment is cessation. Mindfulness of the body is the path.

According to two categories, name-and-form is suffering, while ignorance and craving for existence are origin. Their abandonment is cessation. Samatha and vipassana are the path.

According to three categories, suffering as suffering is the truth of suffering. The three unwholesome roots are origin. Their abandonment is cessation.

Morality, concentration, and wisdom are the path. According to four categories, the four stations of the nature of the body are suffering. The four inversions are origin.

The abandonment of those inversions is cessation. The four foundations of mindfulness are the path. According to five categories, the five realms are places of suffering.

The five hindrances are origin; the abandonment of those hindrances is called cessation. The five faculties are the path. According to six categories, the six bases of contact are suffering.

The six classes of craving are origin. The abandonment of those classes of craving is cessation. The six principles of deliverance are the path.

According to seven categories, the seven stations of consciousness are suffering. The seven underlying tendencies are origin. The abandonment of the seven underlying tendencies is cessation.

The seven factors of awakening are the path. According to eight categories, the eight worldly conditions are suffering. The eight wrong extremes are origin.

The abandonment of the eight wrong extremes is cessation. The Noble Eightfold Path is the path. According to nine categories, the nine abodes of beings are suffering.

The nine root-phenomena of craving are origin. Their abandonment is cessation. The nine root-phenomena of right attention are the path.

According to ten categories, the ten directional practices are suffering. The ten fetters are origin. The abandonment of those fetters is cessation.

The ten perceptions are the path. Thus it is explained successively and in detail so that it may be clearly understood.

Question: What is inclusion?

Answer: There are three kinds of inclusion: inclusion within the skandhas, inclusion within the ayatanas, and inclusion within the dhatus. Here, the truth of suffering is included within the five skandhas. The truths of origin and the path are included within the formations skandha. The truth of cessation is not included within any skandha. The truth of suffering is included within the twelve ayatanas. The other three truths are included within the dharma-ayatana. The truth of suffering is included within the eighteen dhatus. The other three truths are included within the dharma-dhatu. Thus they can be clearly understood through inclusion. By this practice, one clearly understands the Noble Truths and causes them to arise. This is the meaning of the Means of the Noble Truths.

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Chapter 12.1: Discerning the Truths

At that time, the meditator clearly understands the aggregates and elements, enters the truth of causes and conditions, and then hears the precepts, or the Stream-Entry Meditation. As an ordinary person who has not yet understood liberation from the fearful evil realms, he sees their evils and therefore becomes afraid. He then contemplates beginningless samsara and grows distressed.

He then contemplates that not even a single moment can be secured. He then contemplates being pierced by three hundred needles, and contemplates the burning of the head through sensual desire. Having not yet clearly discerned the Four Noble Truths, he therefore discerns the Four Noble Truths, applies skillful means, arouses aspiration, and generates courage and diligent effort.

He focuses his mind, fully establishes mindfulness of the object, and brings it to fulfillment.

Question: What should he do?

Answer: That meditator should first hear the Four Noble Truths, whether taught in brief, in detail, or both briefly and in detail. Through hearing their meaning and reciting them, he receives and retains them. At that time, the meditator enters tranquility. Wherever he sits, his mind is undistracted and has no thoughts of coming or going. He brings forth the Four Noble Truths. First, he brings forth the truth of suffering, whether through the aggregates, the ayatanas, the elements, or the dharmas of the aggregates. Through their individual characteristics and the characteristics of the aggregates, he brings them forth. This should be understood as explained in detail in the method concerning the aggregates.

The ayatanas means that he brings forth what corresponds to the ayatanas. This should be clearly understood as explained in detail in the method concerning the ayatanas. The elements means that he brings forth what corresponds to the elements.

This should be clearly understood as explained in detail in the method concerning the elements. Thus, through the aggregates, ayatanas, and elements, that meditator sees that there are only aggregates, ayatanas, and elements; there is no sentient being and no living soul. Having brought them forth, he then acquires the perception of formations.

At that time, he reduces them to only two kinds and brings those forth. Therefore, they are called name-and-form. The form aggregate here comprises ten.

It then enters the ten elements of form. The four aggregates constitute the mind ayatana and seven elements. These are called the Dharma ayatana and the Dharma element; they are either name or form, the remainder being name or the remainder being form.

“The remainder is form and the remainder is name” means that there is no form apart from these. That form itself is without designation. That name is not separate from form, and that form is not separate from name.

Just as the sound of a drum arises only in dependence upon name-and-form, so name arises in dependence upon form, like a blind man and a lame man traveling far together.

Question: What is the distinction between name and form?

Answer: Name is bodiless; form has a body. Name means that which possesses cognition; form is that which possesses no cognition. Name changes swiftly; form changes sluggishly.

Name does not congregate; form is where things congregate. Name means awareness, knowledge, and clear consciousness; form does not possess these. Form has visible postures of walking, standing, lying down, and sitting; name is not like this.

Name knows, “I act, I am happy, I sit, I lie down, I disappear, I am so-and-so,” and so forth; form does not do this. Form consumes food and drink as desired; name does not do this. Name knows, “I eat, I drink, I am happy, I delight, I desire”; form does not do this.

Form produces joyful laughter and many kinds of speech; name does not do this. Name knows, “I am happy, I clap my hands, I hear,” and countless expressions such as these; form does not do this. This is the distinction between name and form.

Thus, that meditator sees name-and-form as merely name-and-form, with no sentient being and no living soul. Having brought this forth, he acquires the perception of formations. At that time, everything is reduced.

He brings forth the truth of suffering with purified knowledge and vision in accordance with reality, bringing forth name-and-form. This is the general explanation of how the truth of suffering is brought forth and clearly understood. Having thus brought forth the truth of suffering, that meditator abandons the perception of a sentient being and should then contemplate the causes and conditions of suffering.

Question: What are the causes and conditions of this suffering? What is its origin?

Answer: That meditator clearly understands it thus: This suffering arises from causes and conditions. Birth has becoming as its condition. Becoming has clinging as its condition.

Clinging has craving as its condition. Craving has feeling as its condition. Feeling has contact as its condition.

Contact has the six ayatanas as its condition. The six ayatanas have name-and-form as their condition. Name-and-form has consciousness as its condition.

Consciousness has formations as its condition. Formations have ignorance as their condition. Thus, with ignorance as condition, formations arise; with formations as condition, consciousness arises; and with birth as condition, aging and death arise, together with sorrow, lamentation, pain, grief, and despair.

Thus this entire aggregate of suffering arises. That meditator should extensively contemplate this bondage of causes and conditions. Here it is explained only in brief.

This feeling conditions craving and suffering, and he brings forth their origin, whether as knowledge of the stability of dharmas, knowledge of the causes and conditions of origination, or purification through overcoming doubt. These teachings bring forth knowledge of the truth of origin. That meditator brings forth the origin of suffering.

Regarding the three periods of time, he passes beyond doubt. He then contemplates the cessation of suffering: what ceases, and what is the cessation of suffering? Cessation is precisely the cessation of this suffering.

That meditator clearly understands it thus: With the cessation of ignorance, formations cease. With the cessation of birth, this suffering ceases. With the cessation of birth, becoming ceases.

With the cessation of becoming, clinging ceases. With the cessation of clinging, craving ceases. With the cessation of ignorance, formations cease.

Thus, with the cessation of ignorance, formations cease. With the cessation of formations, consciousness ceases. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease.

Thus this entire aggregate of suffering ceases. That meditator should extensively contemplate how causes and conditions bind and how their cessation occurs. Here it is explained only in brief.

This feeling conditions craving; through the cessation of suffering, he brings forth the truth of cessation. That meditator thus brings forth the truth of cessation. He then contemplates the path to the cessation of suffering.

What path, when fulfilled, causes craving to cease? That meditator should clearly understand that it is through contemplating the perils of the five aggregates subject to clinging. This is the path; this is its fulfillment.

Because craving ceases, he brings forth the truth of the path. This should be clearly understood as explained in detail in the method concerning the truths. That meditator thus brings forth the Four Truths in sequence.

He then applies 180 dharmas to the five aggregates subject to clinging, successively gathering and discerning them in order to contemplate all form, whether past, future, or present; internal or external; great or small; coarse or subtle; far or near. He should extensively contemplate all form as impermanent. Extending that contemplation, he contemplates suffering; extending it still further, he contemplates non-self.

In the same way, he contemplates every feeling, every perception, every formation, and every consciousness.

For each aggregate there are twelve approaches. For the five aggregates, twelve make twenty. There are sixty views of impermanence, sixty views of suffering, and sixty views of non-self, making 180 views.

Furthermore, there are 180 approaches: the six internal ayatanas, the six external ayatanas, the six bodies of consciousness, the six minds of contact, the six bodies of feeling, the six bodies of perception, the six bodies of volition, the six bodies of craving, the six impediments, and the six contemplations. These ten sets make sixty. There are sixty views of impermanence, sixty views of suffering, and sixty views of non-self.

Three times sixty makes 180. Over long periods of years, months, days, hours, days and nights, half-days, half-hours, and within each moment, through the revolving transformation of dharmas, they continually arise anew, like the flame of a lamp that is constantly rekindled. Using impermanence, he practices discerning contemplation.

In the evil realms there is the suffering of hunger and thirst, fear, not obtaining what one seeks, separation from what one loves, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. These are the characteristics of formations that continue without interruption, and suffering is the object of discerning contemplation of formations.

From the skandhas and ayatanas one enters into the dhatus as causes and conditions. Truth and the karmic fruit of retribution are causes and conditions that produce the place of birth. There is no being who, without movement and without the functioning of intrinsic nature, can arise.

Through non-self, one contemplates and discerns. With regard to conditioned form, impermanence has the meaning of cessation; suffering has the meaning of affliction; and non-self has the meaning of being unreal. Here this discernment is explained in brief.

Likewise, feeling, perception, formations, and consciousness are impermanent, with cessation as their meaning. Suffering here means fearfulness. Non-self means unreality.

Thus this discernment is explained in brief. In this matter, having discerned impermanence, one eliminates the perception of permanence. Through discerning suffering, one eliminates the perception of pleasure.

Through discerning non-self, one eliminates the perception of self.

Question: What is the detailed discernment of impermanence?

Answer: One sees all formations as they truly are: the conditioned has no boundary, and that boundary likewise passes away. One causes the mind to arise toward the realm of the signless and establishes the mind securely in the realm of the signless. Therefore, impermanence is explained extensively for the purpose of discernment.

Question: What is the discernment of suffering?

Answer: With regard to all formations, one causes the mind to become fearful; from this, one forms an aspiration and causes the mind to arise. One establishes the mind securely in wishlessness. Therefore, suffering is explained extensively for the purpose of discernment.

Question: What is the detailed discernment of non-self?

Answer: One sees all dharmas. From that and from this, one grasps and causes the mind to arise. One establishes the mind securely in the realm of emptiness.

Therefore, non-self is explained extensively for the purpose of discernment. Thus one discerns the three realms of existence, the five destinies, the seven stations of consciousness, and the nine abodes of beings; yet one fears their cessation. Therefore, through contemplating their lack of true solidity, that meditator extensively discerns the three characteristics in relation to the five aggregates subject to clinging, brings about ease, and enters into the aspiration to abandon conditioned activities.

At that time, one apprehends the characteristics of the five aggregates subject to clinging presently within oneself and penetrates them; then their cessation arises. Thus this is the dharma of employing the unborn within present arising. When arising and cessation have occurred, one penetrates them in this way.

With regard to the apprehension of characteristics, there are three kinds of apprehended characteristics: apprehending the characteristics of the afflictions, apprehending the characteristics of concentration, and apprehending the characteristics of vipassana. An ignorant ordinary person takes the objects of seeing, hearing, sensing, and knowing and misconceives them as pleasurable and permanent. That initial mind apprehends the attractive characteristic.

In this way, attachment to the afflictions is like a moth before a lamp. This is what is meant by apprehending the characteristics of the afflictions.

Question: What is apprehending the characteristics of concentration?

Answer: When this meditator delights in attaining concentration, then by means of mindfulness and right knowledge, the initial mind engages in thirty-eight practices. With regard to each practice, one apprehends its characteristic and causes the mind to be bound to it. Because it is not distracted, it is like an elephant that has been tethered. This is what is meant by apprehending the characteristics of concentration.

Question: What is apprehending the characteristics of vipassana?

Answer: One who constantly observes uses the wisdom of the initial mind to discern separately the individual characteristics of form, feeling, perception, formations, and consciousness. One cultivates the characteristics of pleasure, aspiration, and equanimity as though striking a venomous snake. This is what is meant by apprehending the characteristics of vipassana. Through apprehending the characteristics of vipassana in this way, one can dwell at ease.

Question: What are the apprehended characteristics of feeling, perception, formations, and consciousness?

Answer: They are the characteristics cognized in form: either the earth dhatu, the water dhatu, the fire dhatu, the wind dhatu, the mental ayatana, or the bodily ayatana. In this way, one contemplates feeling and its characteristics: it may produce pleasure, produce suffering, or be neither suffering nor pleasure. In this way, one contemplates perception and its characteristics: either perception of form or perception of dharmas.

In this way, one clearly contemplates formations and their characteristics: either contact, recollection, initial application of thought, sustained examination, or attention. In this way, one contemplates consciousness and its characteristics: either eye-consciousness or mind-consciousness. Having contemplated these things in this way, the meditator apprehends the wholesome quality of their characteristics.

Then, taking that wholesome quality as the basis, one arouses the mind. Having aroused it, one thus apprehends the characteristics of form, feeling, perception, formations, and consciousness.

Furthermore, one apprehends the characteristics of the mind through two activities: the object and attention.

Question: What are the object and the apprehended characteristic of the mind?

Answer: This object is the place from which the notion of “I” arises in the mind. Therefore, one contemplates it through the form and feeling that serve as its objects. This is the object of perception. Through the object of formations and the object of consciousness, the notion of “I” arises in the mind. One contemplates in precisely this way. This is apprehending the characteristic of the mind through its object.

Question: What is attention that apprehends the characteristic of the mind?

Answer: It is this: “Because I attend to this form, the mind arises.” One should contemplate in this way. Likewise: “I attend to feeling, perception, and formations, and that ‘I’ causes the mind to arise.” One should contemplate in this way. Having attended in this manner, one then apprehends the characteristic of the mind.

Question: How does that characteristic become well apprehended?

Answer: This formation itself is this characteristic. Form, feeling, perception, formations, and consciousness are the characteristics to be contemplated. If one diligently contemplates them, it is by means of this formation and this characteristic.

This is how that characteristic becomes well apprehended. One penetrates arising and cessation: there is arising, there is cessation, and one penetrates arising and cessation. When this form arises in the present, its characteristic of arising emerges and changes into the characteristic of cessation.

Those three statements are seen with the eye of wisdom. This is penetration of arising and cessation. Feeling arises in the present, as do perception, formations, and consciousness; their characteristic of arising emerges and changes into the characteristic of cessation.

The other two statements refer to seeing with the eye of wisdom and penetrating arising and cessation. Furthermore, one penetrates the characteristic of arising through three activities, and one penetrates the characteristic of cessation through three activities: through cause, through condition, and through its own function.

Question: What is penetrating the characteristic of arising through cause?

Answer: Craving, ignorance, and karma are the causes that bring about the arising of the skandhas. With the eye of wisdom, one sees and, through the cause, penetrates the characteristic of arising.

What is penetrating the characteristic of arising through condition? It is this: dependent upon the faculties, the form skandha arises. With contact as condition, the three skandhas arise. With name-and-form as condition, the consciousness skandha arises. With the eye of wisdom, one sees the condition and penetrates the characteristic of arising.

Question: What is penetrating the characteristic of arising through its own function?

Answer: Like the light of a lamp, it continues constantly without interruption. The beginning and the end arise in succession. Taking this as the characteristic, one sees with the eye of wisdom. Through its own function, one penetrates the characteristic of arising. This is the cause, the basis from which seeing arises. Through the characteristic of the truth of origination, seeing is established. Through mindfulness, awakening arises. Through conditions, its own function arises. Through arising, one sees the truth of suffering. Through the characteristic, seeing is established; within a single moment, it cannot be cognized. Thus, through these three activities, one completely comprehends the characteristic of arising.

Question: What are the three activities by which one penetrates the characteristic of cessation?

Answer: Through the cessation of the cause, the cessation of the condition, and cessation in its own nature. Here, when craving ceases, ignorance ceases; then karma ceases, and the skandhas that have come into being cease. This is seen with the eye of wisdom.

Through the cessation of the cause, one penetrates the characteristic of cessation. With the cessation of nutriment, the form skandha that has come into being ceases. With the cessation of contact, three skandhas that have come into being cease.

With the cessation of name-and-form, the consciousness skandha that has come into being ceases. This is seen with the eye of wisdom. Through the cessation of conditions, one penetrates the characteristic of cessation.

It is like the light of a lamp, continuous and uninterrupted. First, one sees the cessation of formations with the eye of wisdom. Through their own nature, one penetrates the characteristic of cessation.

This is precisely seeing the truth of cessation through the cessation of the cause. Through that characteristic, it becomes the object of vision. Through the characteristic of non-arising, one clearly knows the cessation of conditions.

Through its own nature, one sees cessation. Through the characteristic of the truth of suffering, it becomes the first vision. It cannot be discerned within a single moment.

Question: If the truth of suffering is seen through arising and cessation, and it is seen through its characteristic, then how does higher knowledge arise?

Answer: Why is cessation seen through the vision of arising? Through the characteristic of the truth of suffering, what has not yet been seen is seen, and that suffering becomes fully comprehended. When formations have come to an end, one sees them as they truly are.

From this aspect of formations, the mind arises. Toward the unconditioned, the mind passes over. Seeing these formations as they truly are, one becomes apprehensive.

From this aspect of formations, the mind arises, and toward the unconditioned it passes over. Here, the vision of suffering becomes complete; that is, it passes over to the farther shore. It is like a bird flying around a fire without fear.

But when it flies into the open sky and sees fire surrounding it, it becomes alarmed and flies farther into the open sky. At that time, seeing the frightening fire surrounding it everywhere, it becomes wholly alarmed. This should be understood in the same way.

This vision arises through causes and conditions, and then it penetrates the characteristic of arising through causes and conditions: this is existence; this is arising; this is where it arises; this is where it has arisen. Because the cause ceases, the condition ceases. Therefore, the vision of cessation penetrates the characteristic of what is born through causes and conditions: this is nonexistence; this does not come to be; when this ceases, this thereby ceases.

Through its own nature, cessation arises. Having seen it, one penetrates arising. One knows that phenomena arise through causes and conditions and that conditioned phenomena arise.

One knows when that arises. One also clearly knows when that ceases. One likewise clearly knows when it remains.

Thus, by seeing arising and cessation, four phenomena become clearly known. In this way, there is one characteristic of phenomena, many phenomena, and no phenomenon that is not true Dharma. Here, because continuity in the activity of clinging arises, that vision does not become a form of manifold attachment.

By observing the transformation of formations from beginning to end, and then seeing their cessation, it does not become attachment to unity. Being separated from intrinsic nature, one is not moved by formations. By seeing the beginning and the end, it does not become attachment to self.

Causes and conditions are where the beginning and end of formations proceed. Thus, by seeing phenomena, it does not become attachment to nonexistence. An uninstructed ordinary person, through a single kind of non-understanding, speaks of permanence or annihilation.

Through manifold non-understanding, one habitually speaks of permanence. Through non-understanding of nonexistence, one formulates a doctrine of self. Thus, through non-understanding of phenomena, one formulates a doctrine of nonexistence.

Here, the statements are treated equally. Through one characteristic, one transcends those expressions. Through many characteristics, they are gathered into one characteristic.

Through differentiation of meaning, they become manifold. Through the meaning of defilement, they become one nature. Through the meaning of means, they become many natures.

Through the result of craving, they become one nature. Through the result of karma, they become many kinds of nature. Thus, when the meditator sees one nature, this is not attachment concerning the vision of manifold kinds.

If he sees manifold kinds of nature, this likewise is not attachment that perpetually sees one nature. If he directly sees one nature, apart from this vision, the activity and the knowing are understood. If he directly sees many kinds of nature, apart from this vision, there are that activity and that knowing.

If he directly sees one nature, the view of annihilation is thereby excluded. If he directly sees manifold natures, the view of permanence is thereby excluded. In this way, the meditator brings forth the vision of cessation, seeing both one nature and manifold natures.

What does the illumination of phenomena bring forth?

It directly reveals that the formations seen are insubstantial. Why are all formations insubstantial and unmoving? Nothing further arises or abides.

Their intrinsic nature abides through the convergence and combination of causes and conditions, mutually serving as causes and conditions. Thus, phenomena are made to cease arising and then arise again. This is the meaning of lifelessness and the meaning of immobility.

In this way, insubstantial phenomena are clearly known through intrinsic nature, meaning, and the meaning of conditions. Thus, only phenomena should be clearly known. They manifest emptiness and insubstantiality.

They manifest the karma that has been performed. Thus, because only phenomena manifest insubstantiality, they are called phenomena. Thus, only phenomena are designated formations.

Here, by clearly knowing the one nature of phenomena, one penetrates the characteristic of suffering. By awakening to their manifold natures and the characteristic of impermanence, one attains penetration. By clearly knowing insubstantial phenomena, and thus awakening through true Dharma to the characteristic of non-self, one attains penetration.

Question: Does that meditator contemplate the arising and cessation of all formations in every place, taking them as a single object of contemplation?

Answer: First, within the sphere of formations, he apprehends this characteristic and then penetrates arising and cessation in every place. All formations are thereby brought to completeness. It is like a person at one place upon the great ocean who tastes the water with his tongue and immediately knows the salty taste of all the water.

This should be understood in the same way. All formations are brought to completeness in two ways: through actuality and through freedom from delusion. Here, one apprehends this characteristic of formations and penetrates their arising and cessation.

Those formations are brought to completeness through this actuality. Here, ignorance is abandoned. The remaining formations are brought to completeness through freedom from delusion.

Here, knowledge of arising and cessation arises. This is the knowledge that discriminates formations. All formations are discriminated through their initial arising.

They are discriminated through cessation at the final boundary. Through arising at the initial point, they are made tranquil. Through cessation at the boundary of existence, they are made tranquil.

Arising comes from arising, without a first beginning. Cessation comes from cessation, without a final end. Therefore, knowledge of arising and cessation becomes the knowledge that discriminates formations.

Thus, the meditator gives rise to right view concerning the characteristic of cessation, skillfully discriminates formations, and delights in attaining the concentration of the bliss of cessation. At that time, he does not direct attention to contemplating arising. He sees only the cessation of mind. With regard to forms, mind arises and ceases. Depending upon that, he sees the cessation of mind. Thus does he maintain his contemplation. With regard to feeling, perception, and formations, mind arises and ceases. With regard to consciousness, mind arises and ceases. Depending upon that, he sees the arising and cessation of mind. Furthermore, by means of the three formations, seeing cessation in this way, he gathers them together and then distinguishes them as a pair.

Question: What is meant by gathering together?

Answer: It is through bodily postures, what arises from bodily postures, and mind and mental factors. Here, these are taken as an aggregate, and one sees their cessation. Furthermore, having contemplated form as impermanent, one contemplates feeling as impermanent, perception as impermanent, formations as impermanent, and consciousness also as impermanent. At that time, mind and mental factors arise with impermanence as their object. By gathering them together, one sees their cessation. It is likewise with suffering and non-self. Thus, one sees by gathering together.

Question: What is meant by a pair?

Answer: This form is impermanent, and one contemplates impermanence. In accordance with impermanence, the mind arises, and one sees that mind arise and cease. In the same way, feeling, perception, formations, and consciousness are all contemplated as impermanent. In accordance with impermanence, the mind arises, and one sees its arising and cessation. Likewise, with regard to suffering and non-self, one should contemplate this pair.

Question: Why employ discernment?

Answer: Having contemplated this form as impermanent, in accordance with impermanence the mind arises, and one sees the mind arise and cease. Thus, through discernment, one contemplates and sees many moments of mind cease. In the same way, one contemplates feeling, perception, formations, and consciousness as all impermanent.

In accordance with impermanence, the mind arises, and one sees that mind arise and cease. Through seeing the mind cease, one again sees cessation. Thus, through discernment, one sees many moments of mind arise and cease.

In the same way, one contemplates suffering and contemplates non-self. Having thus discerned, there is only the direct contemplation of that cessation. If this ceases, it becomes distinct.

Ordinarily, formations within a single instant become beneficial. That meditator, by means of this wisdom and not through that condition, sees the entire world according to its intrinsic nature, as though counting the tip of a mustard seed. In only a single instant, the mind undergoes birth, aging, and death.

At that time, the meditator sees in this same way. As the verse says:

This pair depends upon form;

In successive turning, once lost.

The conjoint cessation depends on that cessation,

And together with it arises.

The skandhas are impermanent, subject to cessation;

Suffering arises, a phenomenon subject to cessation.

As when a drum is struck and sound is heard,

It does not arise from the eye;

Form, fragrance, and the five phenomena

Do not arise from form;

Nor do they depart from the two expressions;

Depending on conditions, the conditioned arises.

As when a drum is struck and sound is heard,

It does not arise from the ear;

Form, fragrance, and the five phenomena

Do not arise from hearing;

Nor do they depart from the two expressions.

It does not arise from the nose;

Form, fragrance, and the five phenomena

Do not arise from fragrance;

Nor do they depart from the two expressions.

It does not arise from the tongue;

Form, fragrance, and the five phenomena

Do not arise from taste;

Nor do they depart from the two expressions.

It does not arise from the body;

Form, fragrance, and the five phenomena

Do not arise from contact;

Nor do they depart from the two expressions.

It does not arise from the ayatana;

Nor from phenomena entering or departing;

Depending on causes and conditions, it arises,

As when a drum is struck and sound is heard.

That faculty is exceedingly superfluous;

The initial cause is also superfluous;

That cause is also superfluous;

That arising is also superfluous;

Together with earth, this too is superfluous;

Association is also superfluous;

Combination is also superfluous;

This superfluity turns successively.

Successively turning, phenomena do not abide;

Nor is there an intrinsic nature that turns successively.

There is no entity that causes arising

Or causes that not to arise,

Like a city of the Gandharvas.

By whom did the beginning arise?

It did not arise from itself,

Nor does it abide by its own power;

It arises in accordance with those phenomena,

Giving rise to conditioned phenomena with outflows.

The body is exceedingly weak and does not arise by itself;

Nor is it its own cause or its own affair.

No conditioned locus possesses intrinsic nature;

Without intrinsic nature are the formative aspects of all existence.

For the arising of itself, there is no other time;

There is no place from which it comes, no course it follows.

A locus without arising is regarded as another land;

The mind has no self or possessions, no nature of life or body.

One mind—suffering and pleasure—the causal signs swiftly pass;

In an instant, mountains and seas, eighty thousand kalpas.

One abiding does not return; there are not two minds;

Associated with the past, it is bound to cease.

All present formations and skandhas

All pass away and cannot be heard.

The future will vanish in that realm;

Ceasing there, another sign does not arise.

What has never arisen now arises in the present;

From here the mind vanishes: there is no world.

In the ultimate meaning, there is no coming or going;

The future does not remain but only turns and arises.

Abiding like a mustard seed, phenomena arise;

When that phenomenon has ceased, this is the beginning.

The world is not far removed from the initial phenomenon;

No coming or going is seen, nor is arising seen.

Phenomena do not arise, like empty space,

Like a flash of lightning, vanishing in an instant.

Seeing in this way, that meditator sees endless cessation and enters samadhi, like one tending a fire as smoke rises. The factors of enlightenment arise in an instant. The radiant light of knowledge arises. Joy, attachment to liberation, and the foundations of mindfulness arise. Equanimity and release are not clear herein. With regard to those phenomena, the meditator may either become disturbed or give rise to overestimation.

Question: How is disturbance removed?

Answer: When joy regarding those phenomena arises in the meditator, that joy in turn enables him to become tranquil. In this way, those phenomena immediately become tranquil, and this mind and its mental phenomena are tamed and gathered in. When those tamed phenomena have gained a place in which the mind is collected, then, from the samadhi of contemplating cessation, this mind becomes detached from permanence and penetrates freedom from permanence. Thus it becomes detached.

Question: How does overestimation arise?

Answer: When the sign of luminosity first arises in that meditator through those phenomena, he thinks he has escaped from worldly phenomena. With regard to what has not yet been attained, there appears a sign that it will be attained. He continually exerts himself with diligence. In this way, overestimation arises. The meditator clearly knows that this defilement is a disturbance of samadhi. He clearly knows worldly phenomena and conducts himself accordingly. Likewise, he clearly knows that the supramundane Dharma is nirvana. Having thus clearly known, he uses knowledge to remove disturbance and overestimation. To see only cessation is indeed good practice and abundant cultivation.

Treatise on the Path of Liberation

End of the Eleventh Fascicle