五門禪經要用法

The essential method of seated meditation has five gates: first, mindfulness of breathing; second, contemplation of impurity; third, loving-kindness; fourth, contemplation of dependent conditions; and fifth, recollection of the Buddha. The two gates of mindfulness of breathing and contemplation of impurity, together with contemplation of dependent conditions—these three gates have both inner and outer objects. Recollection of the Buddha and loving-kindness take outer objects as their conditions.

These five gates were established according to the illnesses of sentient beings. Those whose minds are greatly distracted are taught the method of mindfulness of breathing. Those with much craving and attachment are taught contemplation of impurity.

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

If a practitioner endowed with wholesome resolve has come to the teacher but has never practiced the samadhi of recollecting the Buddha, the teacher instructs that person to contemplate the Buddha single-mindedly. When contemplating the Buddha, one must single-mindedly contemplate the Buddha’s marks and excellent characteristics clearly, distinctly, and in the utmost detail. Afterward, one closes one’s eyes and retains them in mind.

If they are not clear, one opens one’s eyes again and looks carefully until the mind sees them distinctly. One then resumes an upright seated posture, rectifies the attention, and fixes the recollection before oneself. When one sees the Buddha as clearly as if face-to-face, without any difference, one rises, approaches the teacher, kneels, and reports: “While in my room, I fixed my recollection and saw the Buddha, no differently from when I was looking at the image.” The teacher instructs: “Return to your former place, fix your recollection upon your forehead, and single-mindedly recollect the Buddha.” At that time, Buddhas appear upon the forehead, from one to ten and even immeasurably many.

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

The Buddhas appearing in accordance with these three levels depart and then return close to the practitioner’s body, causing the earth to become the color of pure gold. All these Buddhas enter the earth, which 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 recollecting the Buddha.

Having attained this object realm, one reports it to the teacher. The teacher says: “This is an excellent object realm.” This is called the initial method of contemplation.

The teacher next instructs one to fix the recollection at the heart and then contemplate the Buddha. One immediately sees Buddhas emerging from the heart, each holding a staff of vaidurya. At the two ends of the staffs appear persons of the Three Vehicles.

Great and small lights appear in this manner, and then the final Buddha, holding a staff, remains standing at the heart. When the last Buddha turns and enters within, all the preceding Buddhas follow and enter. In the case of a practitioner of the Lesser Vehicle, the process ceases once all the Buddhas have entered.

In the case of a Mahayana practitioner, after all the Buddhas have entered, light streams from every pore of the body and pervades the four seas, reaching upward to the Summit of Existence and downward to the boundary of the wind layer. After shining in this manner, the light returns and enters the body, which becomes transparent like vaidurya. The reason the light returns and enters the body is to reveal the magnificent, powerful, and dynamic characteristics of this object realm.

Upon attaining this, one immediately reports it to the teacher. The teacher says: “This is called the basis of all recollections. Because it can give rise to the concentrations, it is called a Foundation of Mindfulness.

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

What has been described here is an object-realm sign belonging to an ordinary being.”

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

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

Buddhas continue to appear in this manner until they reach the great ocean. Finally, the Buddha nearest the boundary of the ocean returns and enters the navel of the second Buddha; the second Buddha then returns and enters the navel of the third Buddha. In this manner, one after another, they return and enter, continuing until the Buddha who appeared from the practitioner’s navel is reached.

After each Buddha has entered the practitioner’s navel, lotuses emerge from every pore on the practitioner’s legs, filling the whole of space like pendant strands of precious necklaces. After seeing the lotuses appear in this manner, one sees them all enter the navel. At that time, the practitioner’s body becomes light, soft, and joyful, and one sees one’s own body as transparent and displaying the colors of various precious substances.

One immediately reports what one has seen to the teacher.

The teacher says: “Excellent! Because you have skillfully applied your mind in contemplating this body, you have accomplished this sign of concentration.” 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 one’s head. Having seen it, one reports it to the teacher.

The teacher says to continue contemplating the five auspicious signs within the halo. Following this instruction and contemplating, one sees a Buddha seated in the full lotus posture within the radiant halo. One further contemplates: What auspicious signs are present in the fivefold halo surrounding the Buddha?

One then sees many kinds of lotuses emerging from the Buddha’s mouth and appearing everywhere, filling the entire surface of the earth. Contemplating the Buddha within the fivefold radiant halo again, one sees five lions emerge from the Buddha’s navel. After appearing, the lions devour all the flowers and then reenter 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 the practitioner’s head. This is called the sign of concentration of the Lion’s Vigorous Advance Samadhi.

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

The teacher instructs one to continue contemplating. One immediately sees Buddhas appearing throughout the regions beneath the armpits and at the waist; altogether, four Buddhas appear. After they have appeared, one sees the four bodies of the Buddhas.

Each Buddha emits immeasurable round and radiant suns. By means of this light, one sees the forms and colors of the four continents, upward as far as the Summit of Existence and downward as far as the boundary of the wind layer, all with utmost clarity. It is as unobstructed as seeing the palm of one’s own hand.

This is called the luminous object realm of liberation. Having seen this, one then sees the four Buddhas return and enter through the same places from which they appeared. After the four Buddhas have entered, one again sees white rays of 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.

After these four modes of entering and emerging have occurred, one sees one’s own body as luminous, while the waters on all four sides overflow with pure light. This is called the luminous object realm. Having seen this light is called accomplishing the samadhi of recollecting the Buddha within the fourth dhyana.

Before receiving the practice, a practitioner of the contemplation of impurity approaches the teacher with a wholesome mind. The teacher instructs: First, sit upright in a room for seven days. If the proper conditions are present, the practitioner will feel signs of movement in the body and navel and will clearly see upon the nail of the left big toe a moldy-looking 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. A person with many internal states has exceedingly lofty and profound contemplative experiences; from this, it is known that the person has many external conditions.

If one single-mindedly examines each step with great care, one is known to be a person of internal conditions. A person of external conditions is instructed to contemplate corpses in a charnel ground. After seeing them, the practitioner returns to sit in the room, contemplating the practitioner’s own body and maintaining the perception of bones continuously for three days without distraction.

Next, the practitioner contemplates the people in the room, gradually coming to see their white bones; then continues the contemplation successively until it extends as far as the great ocean. By what sign does one know that the contemplation has reached the great ocean? It is through seeing the waves upon the water; all the human skeletons, as well as the practitioner’s own body, wear jeweled necklaces.

One also sees a great flood of water pouring down and filling the crown of one’s head. Once it has filled one’s entire body, blood is made to flow from the toes and become a river. This is called the samadhi of revulsion.

Again, concentrating in mindfulness as before, the practitioner sees all those skeletons lying prostrate, while only the practitioner’s own body remains as before. The practitioner reports this to the teacher. The teacher instructs: “Contemplate one part of yourself as becoming five parts.” The reason for contemplating it as five parts is to distinguish internal awareness from external awareness through 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 likewise are without self. If the mind abides in the samadhi of the Dharma of no-self, then, while abiding in samadhi, one sees each joint of bone appear as a knife, with every sharp blade emitting rays of light. This is called the state of the wisdom of no-self.

Again, fastening the mind upon the white bones, the practitioner sees luminous stars appear upon the bones, with small golden orbs on all four sides. The stars are the state of luminosity; the small orbs are the state of wisdom. This is called the completion of the state of white bones.

Among the ten perceptions, the sign of white bones has been presented here in brief. Although the practitioner sees the sign of white bones, the mind may still give rise to desire toward the physical features of men and women. To eliminate this desire, one should contemplate the thirty-six constituents of the body.

When contemplating, one must fasten the mind upon the forehead. Before long, a luminous jewel will appear upon the forehead. Do not let it disappear, but abide with the mind firmly established.

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 contemplates the jewel’s luminosity accordingly, without passing beyond the earth dhatu.

Thus, the wise practitioner sees the practitioner’s own body and, everywhere, masses of ice extending beyond all bounds; thereby the practitioner’s body becomes supple and passes into the water dhatu. Thus, the practitioner sees the practitioner’s own body and everything everywhere as water, with bubbles appearing upon the surface, and then reaches the wind dhatu. Thus, the practitioner sees the practitioner’s own body resembling a jewel in empty space; or else, in empty space, pure and luminous radiance comes together with the jewel.

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

The Method of Contemplating White Bones

In contemplating white bones, remove all the flesh, blood, sinews, and vessels of the body. The bones are linked together, white like mother-of-pearl and like the radiance of snow. If one cannot see them in this way, it is like a person suffering from sores whose physician tells the person’s relatives: “If this patient is given blood having the appearance of milk, the illness will certainly be cured.” The patient’s relatives make every object in the house white and use a vessel of white silver to hold the blood. They tell the patient: “Drink this milk, and your illness will surely be cured.” The patient says: “Is this blood?”

They reply: “White substances cure illness. Do you not see that all the objects in the house are white?” The fault lies in seeing it as blood. One need only concentrate upon the perception of milk and not think of it as blood; after seven continuous days, it will turn into milk.

How much more, then, when bones are truly white: if one has been unable to see them, one will immediately see the human bones. Within the practice of contemplating human bones, the practitioner’s mental processes arise and cease in succession like a thread passing through pearls. Having seen them in this way, the practitioner likewise contemplates the external body in the same manner.

If the mind does not relinquish the practice but abides in diligent effort, it is like seeing smoke when drilling wood to make fire, or seeing mud when digging a well: before long, one will obtain water. If the mind abides peacefully, the eyes will open and clearly see the bones. It is like settled, clear water, in which the reflected form 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 and can enable you to attain wholesome dharmas; therefore, one who practices seated meditation must first recollect the Buddha. Recollection of the Buddha can cause immeasurable subtle offenses gradually to diminish and enable one to attain the meditative concentrations. When one remembers the Buddha with utmost sincerity, the Buddha also remembers that person.

Just as one who is under the protection of a king cannot be approached and attacked by hostile enemies, so too, when one recollects the Buddha, evil dharmas cannot cause disturbance. If a person wishes to recollect the Buddha after the Buddha is no longer present in the world, how can this recollection be practiced? One who has confidence will certainly see him.

One should gaze 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 to the feet. Then one should gaze upward from the feet to the ushnisha, carefully examining each 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 the mind engages with another object, gather the thought and bring it back. When, through inward observation, one can see the image at will, this is the attainment of concentration through contemplation of an object. One should think thus: “I have not gone to the image, nor has the image come to me, yet I am able to see it.

This is because the perception remains that the mind becomes concentrated.” Once concentration has been attained and the Buddha has been seen, one should proceed to contemplate the Buddha’s physical body; one will then see it just as though one were face-to-face with the Buddha, without any difference.

The human mind roams about and, for the most part, engages with evil dharmas. One must watch over it as a mother watches over her young child, not allowing it to commit evil. If the mind does not remain steady, one should reproach it: “The sufferings of aging, sickness, and death constantly come to afflict and torment me.

Or I may be born in a heavenly realm, become attached to its exquisite pleasures, and have no wholesome Dharma in my mind with which to remedy this. Or I may fall into the three evil destinies, amid suffering, fear, and terror, where a wholesome mind cannot arise. With this present body, I must now recollect the Buddha with utmost sincerity.” One should further think: “I have been born in the age of the Dharma’s decline, when the Dharma is about to disappear.

It is like the beating of a drum to open the prison gate and release the prisoners: when the drumbeat is nearly over, one leaf of the gate begins to close. How could one fail to understand this and not seek to escape from prison? From beginningless birth and death throughout worlds of the past until now, myriad sufferings and afflictions have pressed upon me.

Only now have I received the Dharma, yet I have not attained accomplishment; the bandit of death and impermanence constantly comes to do harm, and I have undergone the sufferings of birth and death for countless kalpas.” By reproaching the mind in such ways, one causes it to abide in the image, so that while walking, standing, sitting, and lying down, one continually sees the Buddha.

Afterward, one should continue by contemplating the physical body. Once meditative concentration has been attained, further progress makes contemplation of the Buddha’s physical body easy. One who contemplates the Dharma-body, having first contemplated an image, brings the mind to accomplishment in accordance with that perception; when one gathers the attention and enters concentration, one immediately sees it.

Therefore, one should rely upon the image to recollect the Buddha’s physical body. Contemplate thus: the Buddha is seated beneath the bodhi tree, radiant with brilliant light and adorned with wondrous marks. 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. According to whichever scene one employs, single-mindedly bind the recollection before oneself and do not allow it to become scattered. When the mind’s perception remains steady, one immediately sees the Buddha, and the entire body is filled with bliss penetrating to the very 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.

One who contemplates the Dharma-body sees oneself in empty space beholding the Buddha’s physical body. Relying upon the physical body, one 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 a 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. Immeasurable worlds are all seen as though before one’s eyes; there is not a single dharma that it does not know, and nothing among all dharmas that it does not clearly understand.

Therefore, the practitioner should constantly maintain focused recollection and not allow the mind to become scattered. If the mind thinks of another object, gather it and bring it back.

Furthermore, regarding all the perils of life, one should understand that, at the time of death, when the faculties perish one after another, it is like falling into a pit of fire. One’s cries resound as far as the Brahma heaven. Though exceedingly terrified, one cannot escape the bandit of death.

Only the Buddha has the power to save and deliver beings, bestowing upon devas and humans the bliss of nirvana. Moreover, throughout lifetime after lifetime, all Buddhas, for the sake of all sentient beings, have never begrudged their bodies or lives. For example, when Buddha Shakyamuni was a prince and went out on an excursion, he saw a leper and immediately inquired about him.

The physician said, “He can be cured only by drinking the blood and being anointed with the marrow of a person free from anger.” The prince reflected and said: “Such a person is exceedingly rare. Even if such a person existed, one could not harm him. One person would recover from illness while another would die.” He then sacrificed his own body for the physician to cure the sick man.

The Buddha acts in the same way for all sentient beings. The Buddha’s kindness is deeper and weightier than the kindness of one’s parents. Even if all sentient beings were divided into two equal parts, one should still think only of the Buddha and nothing else.

In this way, each and every merit becomes manifest in accordance with one’s recollection. If this recollection is accomplished, one severs all fetters and eventually attains the Patience 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, a celestial palace will naturally accompany one, and one will enjoy foremost honor in the Six Heavens of the Desire Realm; or one will certainly be born in the presence of the Buddhas. It is like a person who uses medicine compounded with red gold: even if it does not become gold, it will still 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 walls; one sees only a Buddha seated cross-legged, extending his hand and teaching the Dharma.

With a lucid mind, clearly observe his marks, excellent characteristics, and radiance. Bind the mind to the Buddha and do not allow it to engage with anything else. If the mind thinks of something else, gather it and return it to the contemplation.

Having seen one Buddha in this way, increase the vision to ten Buddhas. Having seen ten Buddhas, increase it further to one hundred, then one thousand, and ultimately to boundlessly many bodies of Buddhas. Extend what is near so that it becomes farther and vaster.

See only the radiance of the Buddhas intermingling with one another. With a lucid mind, contemplate in this way.

Having contemplated the eastern direction, contemplate the southern direction in the same manner. Once this has been accomplished, contemplate the western and northern directions, the four intermediate directions, above, and below, likewise. After seeing Buddhas in every direction, one should contemplate the Buddhas of the ten directions simultaneously, so that the object of a single thought pervades everywhere and they are all seen.

When concentration of mind is accomplished, one sees in samadhi the Buddhas of the ten directions all teaching the Dharma to oneself; the entire net of doubt is eliminated, and one attains the Patience of Non-arising. If, because of karmic offenses from previous lives, one cannot see the Buddhas, one must repent during the six periods of one full day and night, exhort the Buddhas to teach, request them to remain, and rejoice in merit.

One will then gradually come to see them through such earnest entreaty. Although one may not hear the teaching of the Dharma, through exhortation and entreaty one’s mind becomes joyful, and one’s body remains peaceful and secure, free from calamity.

The Method for Beginners in Seated Meditation

First, instruct the practitioner to direct attention to the right big toe and contemplate it as swollen. Using the mind, tear off and discard the toenail, causing a yellowish fluid like blood and pus to flow out, until the sinews and flesh have completely dried away and only the 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, they should be instructed in the Great Vehicle. If the person sees them only nearby, they should be instructed in the Lesser Vehicle. Instruct them to direct attention to the tip of the nose and reflect that all the sinews and flesh of the human body are formed through the union of the parents’ impure vital essences.

Next, contemplate the white teeth, understanding that within the human body they are nothing but these white bones. If the teeth appear elongated or white above the forehead, then contemplate the bones, causing the entire body to become white. Whether they appear far or near is as described above, according to the depth or shallowness of that person’s faculties.

Or, if after receiving instruction the practitioner cannot quickly perceive the white bones, then, as is customary, instruct them to practice the contemplation of the nine perceptions for one month or one autumn before they perceive the white bones. If living beings appear, instruct them in the Dharma contemplation of loving-kindness. Instruct them to contemplate only the white bones.

If other objects appear, first tell them, “This too is good; nevertheless, 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 contemplating, and they will perceive that after the sensation of heat comes peaceful joy. This is the Dharma of Warmth.

Next, instruct them to use the mind to separate the white bones, causing each joint and segment to come apart from the others. If other objects appear, have them disregard them and contemplate only the separated white bones. After contemplating in this way for a long time, if they 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 my crown, while within my body there is peace and bliss, without confused thoughts.” This is the Dharma of the Summit.

Again, instruct them to direct their attention so that the white bones become luminous and pure, then scatter and fall upon the ground like snow. Or they may resemble muddy earth upon the ground or upon stones, with a white radiance or various strange objects. Instruct them to contemplate again in this manner. If they repeatedly say that they see this and experience delight within the body, tell them, “Recall the deeds you formerly performed together with the person you loved.” After contemplating that matter, the practitioner says, “When I recall that person, I immediately see everything, but all of it turns into filthy blood and pus, truly difficult to behold.”

Again, instruct him to contemplate the body as thorny grass, as empty space, and 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 completely, yet there is no self,” instruct him to continue contemplating: When your 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 unawareness arises, it arises from the mind; when it ceases, it ceases at the tip of the nose. After it has ceased at the tip of the nose, the body becomes peaceful, and suddenly a self appears, clearly distinguished.” Instruct him to contemplate the crown of the head.

The practitioner says, “I see my body becoming tall and immense. Water pours forth from the crown, filling the entire body until it is completely full. A stream of water then 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 filling my body, and the water flowing out of my body 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, the body immediately becomes immense,” instruct him to contemplate this method carefully. If the practitioner says, “While contemplating, in an instant I see flames springing from my skin; the fire immediately blazes and spreads throughout my body.

I use water to extinguish it, and when the fire has been completely extinguished, I experience delight and attain the Dharma of restoration,” instruct him to bind his attention to contemplation of the pond. He replies, “Within the pond, a grove of green trees bearing sweet fruit appears naturally. After I see this fruit, hungry and thirsty beings come to beg for it.” When the practitioner sees this in contemplation, instruct him immediately to arouse loving-kindness and contemplate his own body.

If he says, “I contemplate pus and blood flowing entirely out of my body onto the ground. When the beings see this, they immediately scoop it up and eat it; after eating 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 approach my body, so tormented by hunger and thirst that their lives hang by a hair,” immediately instruct him, with a mind of loving-kindness, to give his body to them.

If he says, “I give them my body, enabling 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, he should be instructed to contemplate his own body. If he says, “I see my body filthy with pus and blood.

When the beings see my body upon the ground, they immediately scoop it up and eat it until they are full,” 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 to contemplate carefully 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 exceedingly hungry, eat the pus. After eating their fill, suddenly a raging fire blazes beneath their feet and burns them, so that in a moment they vanish,” then, after the practitioner has seen this, he should be instructed personally to make a vow never again to assume a body; instruct him to seek and contemplate the pond as before. If he says, “In contemplation I see a pond.

Within it are lotus flowers and a great tree with luxuriant branches and leaves,” then, after seeing this, he should contemplate his own body seated beside a thicket beneath the water. He contemplates fire issuing from within his body and filling the entire 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. If he says, “I see a green tree suddenly appear in the pond, with luxuriant branches and leaves and also sweet fruit. Seeing this, the practitioner approaches the tree and eats the fruit until satisfied; then his body and mind become luminous, 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,” and the practitioner, seeing this sign of dissolution, becomes afraid and immediately reports it to his teacher, the teacher should instruct him to contemplate the body as the root of suffering and cause 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,” instruct him again to contemplate the body as an inflated bag.

If he says, “I contemplate the body as an inflated bag, and it immediately turns into bones. The bones are extremely fine, and I spread them over the ground; the ground is blue-green,” instruct him again to contemplate the body. If he says, “I contemplate my body as minute particles, and bones appear within it.

These bones are entirely black; when touched, they immediately become earth,” instruct him to contemplate his own body and that ground. He replies, “I contemplate that pond, and a snake appears. Its body is red like a fiery serpent.

It comes and presses close against my body, then changes into fire and burns its own body. This happens seven times. Suddenly, water pours down from the sky, and the snake’s body disappears.” Instruct him to return to contemplating the body and the ground.

If he says, “In contemplation, within the blink of an eye, a brilliant, beautiful, vast light naturally appears above,” instruct him to contemplate the body again. If he says, “I feel refreshed, my mind is delighted, and I have no weariness. Light naturally comes and envelops my entire body seven times,” instruct him to contemplate his own body.

If he says, “I see light above the crown of my head, resembling a canopy of clouds and having the color of silver,” then only when these things are complete does this accord with the first step upon the path. This is also called contemplation of fire.

Next is contemplation of the water element. Instruct him to contemplate: Where within the body is there water? If he says that water pervades the whole body, instruct him to contemplate again.

If he says, “I see the water appearing within my eyes, and it is very beautiful,” then, if he does not become attached to it, ask: As you contemplate the water, from where does the water in the head come? If he says, “I see water within 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 see that within my head it is neither hot nor cold.” This is very good. If he says the water is hot, one should know that it is not genuine. Again instruct him to contemplate until the water is neither hot nor cold; only then is it a genuine sign.

Instruct him to contemplate the throat, chest, and abdomen, causing him to see them entirely filled with water, but do not yet allow the water to enter the hands and feet. The water should resemble the color of crystal. If he perceives the water as warm, only then is it truly genuine; anything else is not genuine.

Next instruct him to contemplate the body so that the water passes into the hands and feet. If he says, “I see that all of it has 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. Anything else is not genuine.

If he sees water everywhere, that 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 something like thorny grass; fire blazes and burns everything away, and there is no self,” this completes the contemplation of the water element.

Next is 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, or issues 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. It resembles silk threads, and within the body it is 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 the 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 walking while carrying a flame. It constantly blazes brightly before me, yet, strangely, other people truly do not see it, while my body remains constantly warm.” This is one method.

Instruct the practitioner to contemplate this carefully again. If the practitioner says, “I see a mani jewel within the waters of the great ocean, and that jewel emits rays of light like fire.” This is one method. (Thus 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, so it is not set forth here.

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

At the beginning, instruct the practitioner in contemplation of the Buddha: First, teach the practitioner to sit and concentrate the mind, not allowing it to think about external conditions and the currents of sensual desire. Then lead the practitioner before a beautiful image and have the practitioner carefully and clearly observe the excellent marks of the image. Afterward, the practitioner sits quietly and is instructed 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 their own body and allow the body to sit quietly, then instruct them to contemplate the Buddha again. If the practitioner says, “I see clearly from one Buddha up to ten Buddhas,” this is the second stage. Instruct the practitioner to contemplate their own body carefully so that it gradually becomes settled, then instruct them to contemplate the Buddha again. If the practitioner says, “I clearly see from ten to twenty Buddhas,” this is the third stage.

Instruct the practitioner to contemplate their own body so that it becomes pure, then instruct them to contemplate the Buddha again. If the practitioner says, “I clearly see from twenty Buddhas up to fifty Buddhas, just as before,” this is the fourth stage.

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

Instruct the practitioner to contemplate their own body so that the mind becomes subtle, then instruct them to contemplate the Buddha again. If the practitioner says, “I clearly see from one hundred Buddhas up to one thousand Buddhas, just as before,” this is the sixth stage.

Instruct the practitioner to contemplate their own body so that the mind becomes subtle, then again instruct them to contemplate the Buddha. If the practitioner says, “I see from two hundred Buddhas up to four hundred Buddhas, more clearly than before,” this is the seventh stage.

Instruct the practitioner to contemplate their own body so that the mind becomes subtle, then instruct them to contemplate the Buddha again. If the practitioner says, “I see from four hundred Buddhas up to eight hundred Buddhas, and their excellent marks become radiant,” this is the eighth stage.

Instruct the practitioner to contemplate their own body so that the mind becomes subtle, then again instruct them to contemplate the Buddha. If the practitioner says, “I see from eight hundred Buddhas up 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 initiate the contemplation of impurity. If white bones are seen, initiate 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 wholeheartedly and earnestly seek repentance. This is the practice for one newly learning the Dharma method of contemplating the Buddha.

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

Instruct the practitioner to contemplate their own body so that the mind becomes peaceful, pure, and luminous. Then instruct them to contemplate the Buddha again, make a great vow, and give rise to the resolve to make offerings. If the practitioner says, “I see immeasurable Buddhas. Flowers naturally appear before the Buddhas, and I immediately offer them universally to all the Buddhas,” this is the eleventh stage.

Instruct the practitioner to contemplate their own body so that the body becomes peaceful, pure, and luminous, then instruct them to contemplate the Buddha again. If the practitioner says, “I see the Buddha as before and then give rise to a joyful mind,” instruct them to contemplate the Buddha with utmost sincerity and think of making offerings. If the practitioner says, “I see trees of flowers naturally growing, 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 their own body as utterly peaceful, pure, and luminous. Then instruct them to begin the contemplation again from the eastern direction, directing the mind eastward until they see countless Buddhas; they stop only when the mind becomes weary. This is the thirteenth stage.

Instruct the practitioner to continue from the preceding realm and proceed eastward. If the practitioner says, “My mind proceeds eastward and sees countless Buddhas filling all of space, without any boundary,” then, when the mind becomes weary, stop. Turn the mind back in a circle toward the east so that a boundary is established, and only then abide. The southern, western, and northern directions are contemplated in the same way. This is the fourteenth stage.

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

Instruct the practitioner to contemplate the Buddha with a joyful mind and carefully contemplate beneath his feet. If the practitioner says, “I see light radiating from beneath the Buddha’s feet, extending across the great earth without boundary,” instruct them 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 their own body so that it becomes peaceful, pure, and luminous, then instruct them 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, and all the Buddhas stand 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 their own body so that the mind becomes utterly peaceful, pure, and luminous. Then instruct them to contemplate the Buddha’s two breasts. If the practitioner says, “I see rays of light naturally issuing from the Buddha’s two breasts and extending throughout the four directions, and all the Buddhas come and 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 their own body and see it become radiant, then instruct them to contemplate the space between the eyebrows of a Buddha. If the practitioner says, “I see a ray of light issuing from between the eyebrows, as large as a dou measure. It gradually grows larger, rises upward, and shoots straight into the sky,” instruct them to contemplate along the light. Upon what light does one rely? When the mind becomes weary, stop; then seek the direction of travel again. If the practitioner says, “I follow the upward course without end until I reach the ultimate 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 a ray of 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 eastern direction, each five paces apart,” instruct them to continue eastward in contemplation. If the practitioner says, “I see immeasurable Buddhas,” they rest only when the mind becomes weary. Instruct them to continue contemplating to the utmost distance, where they again see other signs. The southern, western, and northern directions are likewise contemplated in the same way. This is the twenty-third stage.

Instruct the practitioner to contemplate their own body. If the practitioner says, “I see my body clear and luminous, like a mass of light,” then instruct them to contemplate the Buddha and afterward bow in homage and make offerings. If the practitioner says, “I see immeasurable Buddhas proceeding in rows. Holding various kinds of flowers, I scatter them one after another, and complete the offerings to all the Buddhas in a full circuit,” this is the twenty-fourth stage.

Instruct the practitioner to contemplate the offering of flowers again. If the practitioner says, “I see the flowers falling beside the Buddhas and immediately transforming into floral canopies, arranged in orderly rows, majestic, beautiful, and wondrous. All are like this, and all the Buddhas sit upon seats within the floral canopies,” this is the twenty-fifth stage.

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

Instruct him to contemplate his own body. If he says, “I see my body becoming immense, like a mass of gathered light,” instruct him to return to contemplating the Buddhas, proceeding around them in succession, and then to look up at the flower canopy. If he says, “I see that within the flower canopy there is a flower dais, beneath which are the seven treasures; within it are flowers, held from below by the hands,” instruct him to scatter them in every direction as offerings to the Buddhas, causing them to pervade everywhere. This is the twenty-seventh experience.

Instruct him to face the Buddhas, pay homage, and make vows; afterward, instruct him to sit beside a Buddha with utmost sincerity. If he says, “As I sat there, in the space of a single blink I saw a dais of the seven treasures, beautiful in color and fragrant in scent, rise from the earth; I then offered it to all the Buddhas,” this is the twenty-eighth experience.

Instruct him to contemplate his own body as utterly luminous and pure, and then to sit near a Buddha and contemplate the offering of flowers. If he says, “I see these flowers beneath the Buddha’s feet transforming into seats of vaidurya, arranged in orderly rows at the place where the Buddhas sit. All the pathways between them are made of the finest treasures, perfectly straight and beyond compare,” this is the twenty-ninth experience.

Instruct him to contemplate his own body. If he says, “I see another, smaller body within my body, the two layers superimposed and appearing within, while the exterior is clear and luminous,” instruct him to return to contemplating the Buddhas. If he says, “I see all the Buddhas enter the body of a single Buddha without crowding one another,” this is the thirtieth experience.

At the beginning of the practice of contemplating loving-kindness, first instruct him in repentance. When body, speech, and mind have been purified, he should, with utmost sincerity and earnestness, make vast vows. Then instruct him to sit and, with the mind’s eye, contemplate his own body. If he says, “I see my own body,” instruct him to contemplate the bodies of others. If he says, “I see suffering beings before me. Beneath their feet, fire blazes into a fiery pit. The bodies of the sinners there are burned, and blood and pus flow into a pool. They scream in agony and endure immeasurable suffering. I also see enclosing walls on all four sides,” this is the first experience.

Instruct him to make a great vow, arouse compassion, and closely contemplate the beings. If he says, “I see the sinners, severely tormented by fire, being driven into the pool of blood and pus, which transforms into a fiery pit that burns them and causes immeasurable suffering. Together they wail and weep, with nowhere to hide,” this is the second experience.

Instruct him to contemplate this closely without fear, vowing resolutely to rescue them. Instruct him to have one person take his place, and then even many people. If he says, “I see people taking my place, raising the sufferers out of the pit and allowing them to rest in safety,” this is the third experience.

Instruct him to contemplate this closely. If he says, “I see immeasurable numbers of people coming through the gates in the walls, falling into the fiery pit, and again undergoing suffering. There are people who take my place, bring them out, and lead them to a place of safety,” this is the fourth experience.

Instruct him to contemplate closely. 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 these gates, whereupon all four walls and gates shatter,” this is the fifth experience.

Instruct him to contemplate with loving-kindness. If he says, “I see those who punish the sinners arouse compassion, their tears falling like rain. They take the sufferers by the hand and pour water into the fiery pit, and the fire gradually dies out completely,” this is the sixth experience.

Instruct him to contemplate the scene again. He sees that after the fire has been extinguished, only blood and pus remain, filling the great pit. Water then emerges from his body to cleanse the pool; the blood disappears entirely, leaving only clear, still water. This is the seventh experience.

Instruct him to contemplate closely. If he says, “I see a great flowering tree grow within the pool. When the beings see this tree, they immediately approach and grasp it,” instruct him to have them drink the water and bathe, so that their bodies become pure. This is the eighth experience.

Instruct him 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 lead them up and place them upon the flower. The flower is small and narrow, with insufficient room to contain them, so I stroke it with my hand and cause it to grow immense, providing enough space for everyone.” This is the ninth experience.

Instruct him to contemplate his own body as already clear and luminous. If he says, “When I saw those sinners crying out for food in hunger and thirst, compassion arose in me. Food immediately appeared beside my body, and I distributed it to them all, so that they were fully satisfied and able to rest. Everyone said that, having left suffering behind, they had attained happiness.” This is the tenth experience.

Instruct him to contemplate closely as the flower dais gradually expands and manifests many tiers. He immediately ascends to an upper tier and sits there securely. He then calls to the people on the lower dais, and all of them ascend to the upper dais, where they abide securely and joyfully. When he arouses compassion, whatever necessities they require, such as food and drink, appear upon the 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 experience.

Instruct him to arouse a wholesome mind and ascend another flower dais. If he says, “I have ascended the dais, and those on the tier below have also ascended. I provide them with every necessity, so that they lack nothing, and I teach them the Dharma concerning the heavens, the human realm, the karmic retributions of the five paths, and so forth, enabling them to understand.” This is the twelfth experience.

Instruct him to ascend the flower. “I am already upon the flower. Because those on the tier below also wish to ascend, I allow all of them to come up. I then arouse a mind of sympathetic joy and contemplate how gold, silver, precious jewels, clothing, food, and all other necessities suddenly appear within this flower and are provided to them. All kinds of celestial music arise spontaneously, and they experience delight according to their wishes.” He then teaches them the Dharma: “Only because you have wholesome minds have these karmic rewards come to you, enabling you to enjoy this recompense.” This is the thirteenth experience.

Instruct him to increase his sympathetic joy and ascend by means of the flower. If he says, “I have ascended to the highest dais. The people below arouse joyful minds, follow behind me, and all ascend 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,” he should tell everyone: “There is fruit on the tree that you may pick and eat.” Following these words, they eat their fill and all say, “How delightful!” This is the fourteenth experience.

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

You should pay homage, 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 I nor this assembly is pure.’ What kind of person is able to hear the Dharma? One who purifies body and mind can immediately receive the teaching.

I tell everyone to sit upright, close their eyes, concentrate the mind, and dispel all distracted thoughts. I do likewise. In only a moment, my body becomes utterly clear and luminous, and my mind becomes tranquil and vast.

I then tell them: ‘I shall now expound this wondrous Dharma. Listen with utmost sincerity … and you will be able to receive it. I shall teach the Dharma for you to hear …’ After they have heard the Dharma, light spontaneously shines down from the sky upon this flower dais, and everyone in the four directions attains tranquility, clarity, and wisdom.

When these people see the light, their minds rejoice, their bodies become light and buoyant, and they soar into the air, following the light.” This is the fifteenth experience.

Instruct the practitioner to contemplate the body carefully. If he says, “I see my body emitting light that circles around it; the four sides of my body gradually become filled with light. I then use my hands to send the light far away in 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 be fully supplied and lack nothing. I then expound the Dharma to them, so that they gain faith and understanding, joyfully practice it, and, in but a moment, their bodies rise into the air, circle around, and depart.” This is the sixteenth occurrence.

Instruct the practitioner to contemplate the lotus dais carefully. If he says, “I see that everyone upon the lotus dais has departed; none of them can be seen, and the four directions are pure…” Within this practice there are also many states, of which only these have been briefly stated.

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

Instruct him to make this great vow with a mind of loving-kindness: “I shall rescue immeasurable numbers of suffering sentient beings and enable them to attain liberation.” He then arouses loving-kindness, sits upon the iron canopy, and breaks it apart. If he says, “With my hands I strike and break the iron canopy, gradually shattering it completely. I then look downward and see the sinners 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 innumerable implements used to punish the sinners; their suffering is boundless and cannot be fully described.” This is the second occurrence.

Again instruct him to make a vow, increase his mind of compassion, and contemplate this scene. If he says, “When I see these sinners, compassion arises in my heart, and I weep tears like rain; then everyone gains a temporary respite.” This is the third occurrence.

Instruct him to cultivate loving-kindness, take the place of the sinners, and raise them to a high place where they may rest. In an instant, everyone is enabled to do so. This is the fourth occurrence.

Instruct him to contemplate this scene again. If he says, “I see the embankments on the four sides of the hell rise high. Within them is a pool of blood and pus. All around the pool, flames suddenly blaze up and burn the sinners, who suffer terribly and wail piteously. When I see this, compassion arises in my heart, and pure water immediately streams from my hands beside my body, pouring throughout the four directions. The flames gradually go out, and everyone gains respite.” This is the fifth occurrence.

Instruct him to contemplate again. If he says, “I see immeasurable numbers of people coming from among the mountains and entering the hell, where they undergo sufferings beyond calculation. Having seen this, compassion arises in my heart. I then stand in a boat upon the pool, rescue the sinners, and bring them aboard so that they may rest in peace. Each person is rescued in this way.” This is the sixth occurrence.

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

Instruct him, with a mind of loving-kindness, to sit in the air above this pool and cause a small stream of water to flow from his body into it. If he says, “I sit in midair, and water flows down from beneath me into the pool. The blood and pus flow away in the four directions, leaving only clear, settled water in the pool. In but a moment, flames blaze up on all four sides of the pool and consume all the blood and pus.” This is the eighth occurrence.

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 implements approaching the place where I sit, but they transform into a great dais. The sinners come from the four directions and obtain a place of safety. From the dais I see flames blazing below. The dais suddenly rises and then disappears, while the flames spread in the four directions and consume all those who had arrived, so that they vanish.” This is the ninth occurrence.

Instruct him to contemplate within the pool. If he says, “I see springs of water in the pool spreading far into the four directions without limit. Lotus flowers arise within it and gradually grow large, covering the pool. While standing upon a lotus, I am instructed to observe the four directions, and I see immeasurable numbers of people on all four sides of the pool wishing to come to me. I instruct them to bathe and cleanse their bodies. Once their bodies are pure, one portion of the central lotus petals opens, descends to the surface of the water, and remains midway, bringing everyone up onto the lotus dais.” This is the tenth occurrence.

Instruct him to contemplate the four sides of the pool. If he says, “I see towers and pavilions spontaneously appear on the four sides of the pool, adjoining the lotus. I cause everyone to ascend these towers, where they delight in resting peacefully. Each says, ‘At last we have attained joyful repose!’ They then ask for food and drink. Having nothing to give them, I cause a rain of flowers to stream from my ten fingertips and turn into milk, enabling everyone to be fully satisfied.” This is the eleventh occurrence.

Instruct him to contemplate the dais within the lotus. If he says, “I see another dais appear within the lotus, while the towers in the four directions gain another story, as large as before. I ascend and dwell above.

A small portion in the center of the lotus petals opens and forms steps for everyone to climb. Moreover, from the dais there are stairways leading upward to the towers in the four directions. Anyone wishing to go east may do so, and likewise for the other three directions.

I further increase my compassion and contemplate within this lotus. Whatever is needed spontaneously appears within it and is distributed in abundance to the people of the four directions. I then expound the Dharma to them: ‘This body is suffering; no prison is more confining than it.

All this has arisen because, in previous lives, you committed the five heinous offenses and followed evil conduct, and thus you must undergo this suffering. You should now repent.’ Following the instruction, they immediately repent.” This is the twelfth occurrence.

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, and upon arriving, I create a staircase so that everyone may climb up. After everyone has ascended and rested, I remain upon the lotus and distribute food, drink, clothing, and all necessities in the four directions, leaving no one in want. I then expound the Dharma to them, and they gain immeasurable benefit. They immediately give rise to faith, undertake and uphold the fasting precepts, and all practice accordingly.” This is the thirteenth occurrence.

Instruct him again to contemplate 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 even more wondrous and beautiful. Together with everyone, I ascend to the upper story as before. All remain in the tower, and I provide everyone with all things in abundance, leaving none in want. I again expound the Dharma to them, and they immediately gain benefit.” This is the fourteenth occurrence.

Instruct him to give rise to joy and carefully contemplate within the lotus. If he says, “The towers and pavilions within my lotus dais are as before, but another story now appears. Together with everyone, I ascend it. Seated upon the lotus, joy arises in my heart. In but a moment, I see the lotus, towers, and pavilions all become the color of pure gold and composed of the seven treasures. Above them is an inexhaustible treasury containing excellent food and drink, soft and fine clothing, and konghou harps. Whatever anyone wishes for is fully provided. I again expound the Dharma to them, and all remember and practice it.” This is the fifteenth occurrence.

Instruct him again to contemplate within the lotus dais. If he says, “I see a tree suddenly grow within the lotus dais. It is ten zhang tall, with luxuriant branches and leaves and a sweet, pervasive fragrance. Looking downward from the treetop, I see a fissure in the tower extending upward from below to the fifth story. Everyone becomes frightened and says, ‘Alas, what suffering!’ They then climb up onto the lotuses and remain within the flowers.” This is the sixteenth occurrence.

He teaches one to arouse a compassionate heart and aid all people. One should say: “I am within the petals of the flower, leading everyone to the top of the flower. I immediately provide them with sweet fruits, allowing them to lack nothing; I 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 soar into the sky and travel wherever they wish.” This is the seventeenth practice.

He teaches one, while upon the flower, to gaze afar in the four directions. One should say: “I see in the four directions canopies of radiant clouds coming toward my body. At that time, my body in turn emits light that meets the clouds, and I stroke them with my hand, causing the clouds to expand immensely.” This is the eighteenth practice.

He teaches one to follow the light, beginning in the east. One should say: “I follow the light eastward to the utmost distance. Within this light, I see immeasurable numbers of people who follow the light to the flower. In this manner, I continue until I reach the place where the light ends, and only then do I return to the flower.” Next, he teaches one to provide them in due order with clothing, food, and all other necessities, so that they are fully supplied. According to their capacities, one expounds the Dharma to them, causing them joyfully to practice it. Their bodies become light and buoyant, and they leap into the sky and travel wherever they wish. The southern, western, and northern directions are likewise. This is the nineteenth practice.

He teaches one to contemplate the body as immense, filling the whole sky and being utterly clear and luminous. He teaches one to see distinctly that immeasurable numbers of people from the four directions have come and gathered near the body. With a mind of loving-kindness, I cause them to enter my body and rest there in peace. In but a moment, all necessities naturally appear, and I freely bestow them upon everyone without deficiency. When all are fully supplied, secure, and delighted, I expound the Dharma to them, enabling them to understand it and gain immeasurable benefit; then they depart as they wish. This is the twentieth practice.

There are very many such contemplative states; for those who receive this Dharma, only these few practices have been briefly described.

Bodily illnesses are of three kinds: wind, cold, and heat, which are minor illnesses. The mind also has three diseased conditions; when it is disturbed, one undergoes suffering and affliction for many kalpas. Only the Buddha is the skilled physician who dispenses the medicine of Dharma.

If one is able to receive it and practice accordingly, one can eradicate all illnesses of birth and death. If one wishes the mind to be steadfast, focused, and undistracted, one must be like a person who sees bandits yet whose mind remains calm, steadfast, and secure. When one is inwardly fortified, the bandits disperse and retreat of themselves.

The evil bandits that disturb the mind are likewise. It is said: “Though my blood and flesh dry up, leaving only skin and sinews wrapped around the bones, I will still not abandon diligence.” One should be like a person whose body is on fire and who wishes only to extinguish the flames, thinking of nothing else. Escaping the afflictions is likewise.

One should endure the five kinds of painful adversity: hunger, thirst, cold, heat, anger, hatred, 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.

In contemplating the four immeasurable states, those who seek the Buddha’s path should cultivate the four immeasurable minds. Because these minds are immeasurable, their merit is also immeasurable. Among all sentient beings, there are ordinarily three classes: first, parents, relatives, friends, good spiritual friends, and so forth; second, enemies, thieves, and evil persons who constantly seek to cause harm and distress; and third, those who are intermediate, being neither intimate nor hostile.

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

Friend and foe are not fixed. Why is this? An enemy in this life may become a loved one in a future life.

To create evil through anger and hatred is to lose great benefit, and one who loses the mind of loving-kindness obstructs the Buddha’s path. Therefore, one must regard those who hate and oppose one as relatives. Why is this?

It is thanks to enemies and thieves that we accomplish Buddhahood. If they did not commit evil against us, upon what could patience arise? Thus, they are our good spiritual friends, enabling us to perfect the paramita of patience.

Having attained loving-kindness toward enemies, one then extends a mind of loving concern universally to all sentient beings throughout the ten directions. Seeing that flying insects and crawling creatures alike are insecure, one gives rise to compassion. If one sees sentient beings enjoying happiness in the present life, the happiness of rebirth in the heavens, or happiness on the path of the noble sages, one gives rise to an unalloyed mind of sympathetic joy.

When one sees neither suffering nor happiness in sentient beings, one is neither sorrowful nor joyful but uses wisdom to govern oneself; although taking sentient beings as the object, one gives rise to a mind of equanimity. These are called the four immeasurable minds. Loving-kindness extending universally to sentient beings throughout the ten directions is called immeasurable.

The practitioner must cultivate this mind. If at times anger and hatred arise like a snake or like fire burning upon the body, they must immediately and swiftly be eliminated. If the mind wanders among the five desires and is obscured by the Five Hindrances, one must use the power of wisdom and diligence to gather it back.

Cultivating loving-kindness, one constantly thinks of sentient beings so that they may attain the Buddha’s bliss. One should practice continuously; one will then leave the five desires behind, eliminate the Five Hindrances, and enter the characteristic state of the first dhyana, with joy and bliss pervading the entire body. One gives rise to delighted joy in all wholesome dharmas and sees various kinds of wondrous forms.

This is called entering the first gateway of the Buddha’s path. Through the meritorious causes and conditions of meditative concentration, one advances to the four immeasurable minds. Being patient and free from anger toward all sentient beings is called Patience toward Sentient Beings.

Once Patience toward Sentient Beings has been attained, Patience regarding Dharmas is easily attained. To attain this Patience regarding Dharmas means realizing that all dharmas neither arise nor cease and are ultimately without characteristics. One who is able to believe, accept, and uphold this Patience regarding Dharmas is said to possess Patience in the Non-arising of Dharmas.

One then receives the prediction of unsurpassed, perfect enlightenment. Those who wish to attain the Buddha’s path must cultivate in this manner. To seek the first dhyana, one should first cultivate 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 these states of concentration, those who seek the Buddha’s path should first practice the four immeasurable minds, and 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 desires as resembling a pit of fire or a latrine, and they regard the ground of the first dhyana as a cool pond or an observation terrace.

They then eliminate the Five Hindrances and attain the first dhyana. When the sage Houli first studied meditation, he saw a corpse that was swollen, putrid, and foul-smelling. He carefully contemplated it and saw that his own body was no different from that corpse.

In a secluded place, he concentrated solely on this contemplation and immediately attained the first dhyana.

While the Buddha was seated on the bank of the Ganges, the bhiksu Guowen asked him: “How may one attain the path?” The Buddha taught: “Do not grasp what belongs to others.” He immediately understood the emptiness of dharmas and attained the path. Many people did not understand and found this extraordinary, so they questioned the Buddha. The Buddha instructed them: “Take a small stone from the waters of the Ganges and wash it with clean water from a jar.” The bhiksu followed the instruction.

The Buddha asked: “Is there more water in the Ganges or 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 it, even an abundance of water is useless.” The practitioner must diligently and vigorously use the hands of wisdom and concentration to wash away the defilements of the mind. Without doing so, one cannot escape suffering.

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

Having been habituated to this for so long, the defilement has become deep and difficult to change. To abandon sensual desire, one must contemplate impurity. Anger and resentment arise because of external conditions, yet they can be subdued.

It is like splitting bamboo: at first it is difficult to split, 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 within the womb, dwelt in a filthy place, and emerged from filth. It is covered by a thin layer of skin, but within it everything is impure.

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

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

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

If a practitioner resolutely seeks the Mahayana, then at the end of life, according to that practitioner’s aspiration, they will be born in the presence of the Buddhas. Otherwise, they 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 subtle breath that remains, while its outward peril is the calamity of wind. In the realm of the fourth dhyana, all perils cease entirely, 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—the spheres of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. Within the Fourth Dhyana are the five heavens of the non-returners. Together, these constitute the twenty-five realms.

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

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