六妙法門

A. EXPLANATION OF THE TITLE:

The Six Wondrous Dharma Gates are the foundation for those who practice inwardly and the essential path by which practitioners of the Three Vehicles attain the Way. Therefore, when Shakyamuni first arrived beneath the Bodhi tree, he spread grass, sat in the full-lotus posture, and inwardly contemplated the practice of anapana:

1. Counting the breath.

2. Following the breath with the mind.

3. Cessation.

4. Contemplation.

5. Returning.

6. Purification.

Through this, the myriad practices unfolded; he subdued Mara and attained the Way. The Buddha is the model for all beings and revealed this path; how could the true practitioners of the Three Vehicles not follow it?

“Six” pertains to number; meditation is explained by reference to numbers. Thus, the Buddha sometimes explained meditation by reference to the number one, as in the Samadhi of the Single Practice; by reference to the number two, as in cessation and contemplation; by reference to the number three, as in the Three Samadhis; by reference to the number four, as in the Four Dhyanas; by reference to the number five, as in the Five Gates of Meditation; by reference to the number six, as in the Six Wondrous Gates; by reference to the number seven, as in the Seven Mental Concentrations; by reference to the number eight, as in the Eight Liberations; by reference to the number nine, as in the Nine Successive Concentrations; or by reference to the number ten, as in the Ten Factors of Meditation.

So it is with the hundreds, thousands, tens of thousands, hundreds of millions, and innumerable, incalculable gates of samadhi: all explain the gates of meditation by reference to numbers. Although the numbers may be greater or smaller, when the characteristics of the dharmas are fully fathomed, they all encompass one another. Because the capacities and understanding of sentient beings differ, the numbers are distinguished by increase or decrease for the benefit of sentient beings.

Here, “Six” presents meditation by reference to number.

The meanings of “wondrous” are exceedingly numerous. When its principal meaning is discussed, it refers to the Truth of Cessation, nirvana. Therefore, among the four aspects of Cessation, it is said: “cessation, tranquility, wondrousness, and departure.” Nirvana is neither annihilation nor permanence; it exists yet is difficult to realize, and it is empty yet readily attained. Therefore, it is called wondrous.

These six dharmas provide passage, and thus they are called Gates. Although there are six gates, the wondrous place reached through them does not differ. Therefore, a sutra says: “Nirvana, the treasure of the true Dharma: sentient beings enter it, each through a gate.” This is a general explanation of the essential meaning of the Six Wondrous Gates.

B. THE MAIN TEACHING:

The essential meaning of the Six Wondrous Gates has ten parts: 1. The Six Wondrous Gates separately correlated with the various meditations. 2. The successive mutual arising of the Six Wondrous Gates. 3. Practicing the Six Wondrous Gates according to what is appropriate. 4. Practicing the Six Wondrous Gates according to the required remedy. 5. The mutual inclusion of the Six Wondrous Gates. 6. The general and particular aspects of the Six Wondrous Gates. 7. The successive transformations of the Six Wondrous Gates.

8. Contemplating the mind through the Six Wondrous Gates. 9. Perfect contemplation through the Six Wondrous Gates. 10. The characteristics of realization through the Six Wondrous Gates.

CHAPTER I: THE SIX WONDROUS GATES SEPARATELY CORRELATED WITH THE VARIOUS MEDITATIONS

There are six points in correlating them separately with the various methods of meditation in order to clarify the Six Wondrous Gates:

1. Counting the breath is a wondrous gate.

Through counting the breath, the practitioner gives rise to the Four Dhyanas, the Four Immeasurable Minds, and the Four Formless Concentrations. If, upon finally attaining the Concentration of Neither Perception nor Non-perception, one understands that it is not nirvana, one will certainly attain the Way of the Three Vehicles. Why?

Because this concentration arises through the conjunction of the five skandhas, the eighteen dhatus, and the twelve ayatanas; it is false and unreal. Although it is free of coarse afflictions, the ten subtle afflictions still remain. Having recognized this, one breaks through and subdues them, neither abiding nor attaching.

The mind is liberated, and one realizes the nirvana of the Three Vehicles. This meaning is illustrated in the sutra where the Buddha taught Subhadra to cut through his delusion concerning the realm of Neither Perception nor Non-perception, whereupon he immediately realized the fruit of arhatship. This is the meaning of counting the breath as a wondrous gate.

2. Following the breath is a wondrous gate.

Through following the breath, the practitioner immediately gives rise to the sixteen special and supreme practices:

Knowing the inhalation.

Knowing the exhalation.

Knowing whether the breath is long or short.

Knowing the breath throughout the entire body.

Calming all bodily formations.

The mind experiencing joy.

The mind experiencing bliss.

Experiencing the various mental formations.

Gladdening the mind.

Concentrating the mind.

Liberating the mind.

Contemplating impermanence.

Contemplating dissolution.

Contemplating dispassion.

Contemplating cessation.

Contemplating relinquishment.

Why contemplate relinquishment?

This contemplation breaks through delusion concerning the realm of Neither Perception nor Non-perception. Why? When ordinary beings cultivate the Concentration of Neither Perception nor Non-perception, they contemplate the state of perception as a boil or sore and contemplate non-perception as delusion; they regard neither-perception as the most excellent concentration.

Having formed this thought, they relinquish both perception and non-perception, and this is called neither perception nor non-perception. Thus, neither-perception means relinquishing both. Disciples of the Buddha contemplate, break through, and subdue it as explained above.

Therefore, through profound contemplation of relinquishment, they do not become attached to the realm of Neither Perception nor Non-perception and are able to attain nirvana.

3. Cessation is a wondrous gate.

Through cessation, the practitioner’s mind successively gives rise to the Five-Wheel Meditation:

The Earth-Wheel Samadhi is the concentration of the preliminary stage.

The Water-Wheel Samadhi is the unfolding of the various wholesome roots of meditative concentration.

The Space-Wheel Samadhi is realized by one who possesses the five preparatory conditions [The five preparatory conditions: 1. Fulfilling the five supporting conditions. 2. Rebuking the five desires. 3. Abandoning the five hindrances. 4. Regulating the five matters. 5. Practicing the five dharmas (see Cultivating Seated Meditation: Cessation and Contemplation)] and awakens to the fact that causes and conditions are without intrinsic nature, like empty space.

The Golden-Sand-Wheel Samadhi is liberation from both views and thoughts, with right wisdom unattached like golden sand.

The Vajra-Wheel Samadhi is the ninth Unhindered Path (The ninth Unhindered Path: liberation from the nine grades of delusions of thought in the realm of Neither Perception nor Non-perception), which can sever the fetters of the three realms forever and completely, realize the Knowledge of Exhaustion and the Knowledge of Non-arising, and enter nirvana.

4. Contemplation is a wondrous gate.

Through cultivating contemplation, the practitioner gives rise to the Nine Perceptions, the Eight Recollections, the Ten Perceptions, the Eight Liberations, the Eight Spheres of Mastery, the Ten Totalities, the Nine Successive Concentrations, the Lion’s-Vigor Samadhi, the Transcendent Samadhi, the Refined Meditations, the Fourteen Minds of Transformation, the Three Knowledges, the Six Superknowledges, and the Eight Liberations. Upon attaining the cessation of perception and feeling, one immediately enters nirvana.

5. Returning is a wondrous gate.

If the practitioner skillfully employs the practice of wisdom to break through and subdue delusion, returning to the source and reverting to the origin, then emptiness, signlessness, wishlessness, the Thirty-seven Factors of Awakening, the Four Noble Truths, the Twelve Links of Dependent Origination, and the right contemplation of the Middle Way immediately arise. Through these, one is able to enter nirvana.

6. Purification is a wondrous gate.

If the practitioner can thoroughly understand that the intrinsic nature of all dharmas is pure, one immediately attains the Meditation of Intrinsic Nature. By attaining this meditation, practitioners of the Two Vehicles will certainly realize nirvana. If the practitioner is a bodhisattva, one enters the Iron-Wheel Stage, perfects the minds of the Ten Faiths, and practices without ceasing, whereupon the nine kinds of great meditation immediately arise:

The Meditation of Intrinsic Nature.

All Meditation.

Difficult Meditation.

The Meditation of All Gates.

The Meditation of Wholesome Persons.

The Meditation of All Practices.

The Meditation That Dispels Affliction.

The Meditation of Shared Joy in This World and the Next.

The Purest Purifying Meditation.

Relying upon these kinds of meditation, bodhisattvas attain the fruit of great bodhi—whether they have already attained it, are attaining it now, or will attain it in the future.

CHAPTER II: THE SUCCESSIVE MUTUAL ARISING OF THE SIX WONDROUS GATES

Their successive mutual arising forms the stairway for entering the Way. If, while in the Desire Realm, one skillfully practices the six dharmas and accomplishes only the sixth dharma, purification of mind, one can still attain the liberation of the Three Vehicles—how much more so if one fully attains all the meditations and samadhis. This section differs from the preceding section. Why is this so?

Counting the breath has two aspects:

1. Cultivating the counting of the breath.—The practitioner regulates the breath so that it is neither forceful nor hurried, but calm, stable, and unhurried, counting from one to ten. The mind is gathered upon the count and not allowed to wander. This is called cultivating the counting of the breath.

2. Realizing the counting of the breath.—The practitioner knows that the mind proceeds naturally from one to ten without deliberate effort. The mind abides with the breath as its object and knows the breath to be empty and subtle, while the characteristics of the mind gradually become increasingly refined. Finding the breath coarse and no longer wishing to count it, the practitioner should then relinquish counting the breath and cultivate following the breath.

Following the breath has two aspects:

1. Cultivating the following of the breath.—Having relinquished the previous method of counting the breath, one single-mindedly follows each exhalation and inhalation. Gathering the mind upon the breath, one knows each inhalation and exhalation. The mind abides, all other objects cease, and the attention is not scattered. This is called cultivating the following of the breath.

2. Realization of Following the Breath—The mind has become subtle, peaceful, and free from distraction; one knows whether the breath is long or short and whether it enters or leaves throughout the whole body. The mind and breath depend upon each other and move naturally, while thoughts settle into stillness. One recognizes that following the breath is coarse, becomes weary of it, and wishes to abandon it, just as a tired person wishes to sleep and takes no pleasure in performing tasks. At that time, the practitioner should relinquish Following the Breath and cultivate Cessation.

Cessation is also of two kinds:

1. Cultivating Cessation—Cutting off all conditioned thoughts, neither remembering to count the breaths nor following the breath, and allowing the mind to become still is called cultivating Cessation.

2. Realizing Cessation—One knows that body and mind have become still and entered concentration. One perceives no characteristics within or without, while the Dharma of concentration holds the mind so that it turns inwardly and remains unmoving.

At that time, the practitioner immediately reflects: “Although this samadhi is unconditioned, quiescent, peaceful, secure, and blissful, without wisdom and skillful means it cannot destroy birth and death.” One further reflects: “This concentration belongs to causes and conditions. It exists through the conjunction of the dharmas of the skandhas, dhatus, and ayatanas; it is false and unreal. At present, I neither see nor understand this and must illuminate and examine it.” Having reflected thus, one does not cling to Cessation but gives rise to Contemplation.

Contemplation is of two kinds:

1. Cultivating Contemplation—While the mind abides in concentration, one uses wisdom to discern and contemplate the subtle characteristics of the incoming and outgoing breath, like wind in empty space. The skin, flesh, sinews, bones, and so forth—the thirty-six constituents within the body—are unreal, like the sheaths of a banana tree. Mind-consciousness is impermanent, arising and ceasing from moment to moment; neither self nor person truly exists. Body, mind, and all that is experienced are devoid of intrinsic nature. Since there is no person, upon what does concentration depend? This is called cultivating Contemplation.

2. Realizing Contemplation—When contemplating as above, one knows that the breath enters and leaves through all the pores. The mind’s eye opens and becomes luminous, seeing the thirty-six constituents and the various kinds of worms within the body.

The entire body, within and without, is impure and changes from moment to moment. The mind gives rise to sorrow and joy, attains the Four Foundations of Mindfulness, and destroys the four inverted views. This is called realizing Contemplation.

Once the characteristics of contemplation have arisen, the mind takes the objects of contemplation as its conditions, discriminating, breaking them down, and subduing them. One recognizes that the flow of thoughts is not the true Way. At that time, one should relinquish Contemplation and cultivate Returning.

Returning is of two kinds:

1. Cultivating Returning—Having understood that Contemplation arises from the mind, or that it arises from analyzing its objects, and that neither accords with the original source, one must turn the contemplation back and contemplate the mind that contemplates. From where does this contemplating mind arise?

Does it arise from a mind that contemplates, or from a mind that does not contemplate? If it arises from a contemplating mind, then contemplation already exists, but this is not actually so. Why?

Because among the three preceding dharmas—Counting the Breath, Following the Breath, and Cessation—not one was Contemplation. If it arises from a non-contemplating mind, does it arise after the non-contemplating mind has ceased, or while it has not ceased? If it arises while that mind has not ceased, then two minds exist simultaneously.

If it arises only after that mind has ceased, then since that mind has already ceased and vanished, it cannot give rise to the contemplating mind. If one maintains that it arises from both cessation and non-cessation, or even that it arises from neither cessation nor non-cessation, none of these positions can be established. One should know that the contemplating mind is originally unarisen.

Because it is unarisen, it does not exist; because it does not exist, it is emptiness; because it is empty, there is no contemplating mind. If there is no contemplating mind, how could there be an object of contemplation? When both object and wisdom disappear, this is the essential path of returning to the source.

This is called cultivating Returning.

2. Realizing Returning—The wisdom of the mind opens and unfolds. Without applying effort, it inwardly and spontaneously turns, breaks down and subdues delusion, returns to the origin, and restores the source. This is called realizing Returning. The practitioner should understand that if one departs from objects and wisdom in order to return to the absence of objects and wisdom, one still cannot escape the bonds of objects and wisdom, because one continues to follow the two extremes. At that time, one should relinquish Returning and settle the mind upon the path of Purification.

Purification is of two kinds:

1. Cultivating Purification—Because one knows the form skandha to be pure, one does not give rise to deluded conceptual discrimination; the same is true of feeling, perception, formations, and consciousness. Ending the defilement of deluded thought is called cultivating Purification. Ending the defilement of discrimination is called cultivating Purification. Ending the defilement of attachment to self is called cultivating Purification. In brief, when the mind is pure as it originally is, this is called cultivating Purification. Furthermore, when there can be no one who cultivates, nothing cultivated, and neither purity nor impurity, this is called cultivating Purification.

2. Realizing Purification—When one cultivates as described above, the mind suddenly penetrates completely, wisdom becomes responsive and concordant, and unobstructed skillful means naturally and gradually unfold. One attains the samadhi of right absorption, and the mind no longer relies upon anything.

Realization is of two kinds:

1. Approximate realization: Through the five kinds of analogous skillful means, undefiled wisdom of the Way becomes manifest.

2. True realization: One attains the patience regarding the Dharma of suffering, up to and including the ninth unobstructed path, and so forth; genuine undefiled wisdom becomes manifest. When all the afflictive defilements of the three realms are exhausted, this is called realizing Purification.

Furthermore, contemplating the emptiness of sentient beings is called Contemplation; contemplating the emptiness of actual dharmas is called Returning; and contemplating equal emptiness is called Purification. Correspondence with the Samadhi of Emptiness is called Contemplation; correspondence with the Samadhi of Signlessness is called Returning; and correspondence with the Samadhi of Non-Action is called Purification.

All outward contemplation is called Contemplation; all inward contemplation is called Returning; and all contemplation that is neither inward nor outward is called Purification. Therefore, the brahmin ascetic Seni said: “It is because of neither inward contemplation that this wisdom is attained; because of neither outward contemplation that this wisdom is attained; because of neither inward nor outward contemplation that this wisdom is attained; nor is it because of non-contemplation that this wisdom is attained.”

CHAPTER III: CULTIVATING THE SIX SUBLIME DHARMA GATES ACCORDING TO WHAT IS APPROPRIATE

A practitioner who wishes to attain profound meditative concentration and wisdom, up to the true characteristic of nirvana, must skillfully settle the mind when first beginning to train. What does it mean to be skillful? One must understand these Six Sublime Dharma Gates in order to discipline the mind and should regularly employ whichever dharma is suitable for it.

Why is this so? If a practice is unsuitable for the mind, cultivating its antidote will be fruitless. Therefore, when first training in seated meditation, one should learn Counting the Breath to regulate the mind, next learn Following the Breath, and then learn Cessation, Contemplation, Returning, and Purification, practicing each dharma for several days.

Having learned them, one should again begin with Counting and Following, continuing through Returning and Purification, cultivating them to settle the mind. Practice each dharma for several days. After proceeding in this manner two or three times, the practitioner will certainly know which dharma is suitable for the mind.

If Counting the Breath is suitable, one should use Counting the Breath to settle the mind; the same applies through Purification. Employ them as appropriate, without following a fixed sequence. Thus, when settling the mind, if one knows that the body is at ease, the breath is regulated, the mind is pure and luminous, and one remains at ease from beginning to end, one should specialize in using that dharma.

Ease is the mark of what is good, and one should regularly take it as the standard. This is a brief explanation of how beginners skillfully apply the Six Sublime Dharma Gates according to what is appropriate in order to settle the mind.

When the practitioner’s mind has become peaceful and secure, there will certainly be realization. What is meant by realization? It means attaining the dharma that sustains the body, coarse abiding, subtle abiding, the ground of access concentration in the desire realm, the First Dhyana, and other kinds of meditative concentration. Having attained these concentrations, if the mind remains stationary and makes no progress, one must cultivate the Six Sublime Dharma Gates according to the depth or shallowness of the concentration so that further realization may unfold.

“How should one cultivate the Six Sublime Dharma Gates so that a shallow concentration that has ceased progressing may unfold further?”

“When a practitioner has newly attained the dharma that sustains the body and the dharmas of coarse and subtle abiding, but after some time makes no further progress, one should then refine the mind and cultivate Counting the Breath. If Counting the Breath brings no progress, one should cultivate Following the Breath. If Following the Breath brings no progress, one should gather the mind into subtle stillness and cultivate Cessation.

If Cessation brings no progress, one should, while in concentration, contemplate the dharmas of the skandhas, dhatus, and ayatanas. If Contemplation brings no progress, one should Return to examine the source of the mind. If Returning brings no progress, one should settle into stillness and embody Purification.

Among these six dharmas, whenever one brings about further progress, one should skillfully employ that dharma in cultivation. Once one has advanced into profound meditative concentration, one has passed beyond the domain of Counting the Breath.”

When the characteristic of counting the breath has ceased, one advances and gives rise to the dhyana of following the breath. If one does not progress within this samadhi, one should skillfully cultivate the five methods of Following, Stopping, Contemplation, Returning, and Purification; then the samadhi of Following will gradually deepen. When the object of Following has passed away, the dhyana of Stopping immediately arises.

If the dhyana of Stopping does not progress, one should skillfully cultivate the four methods of Stopping, Contemplation, Returning, and Purification; then the characteristic of Stopping will gradually deepen, and the contemplative mind will unfold. Although there is the method of Stopping, one knows that it arises from causes and conditions and has no intrinsic nature. When the characteristic of Stopping has passed away, if the dhyana of Contemplation does not progress, one should skillfully cultivate the three methods of Contemplation, Returning, and Purification.

When the dhyana of Contemplation has progressed and then passed away, one enters into deeper samadhi, and wisdom and understanding unfold. One knows only the characteristics of the phenomena of one’s own mind and knows that contemplation is false and unreal, belonging likewise to deluded thought, like things seen in a dream. Having known this, one does not grasp it but turns back to illuminate the source of mind.

If, after practicing the dhyana of Returning for a long time, one still sees no progress, one should skillfully turn back to contemplate the source of mind and the quiescent nature of its essence. When the dhyana of Returning has progressed and then passed away, the dhyana of Purification immediately arises. In this dhyana, the characteristics of thought and contemplation have been eliminated, all speech ceases, immeasurable offenses are extinguished, and the mind remains constantly unified and pure; this is called the dhyana of Purification.

If Purification does not progress, one should skillfully cast out the defilements of mind and enter the true, quiescent emptiness, with the mind like empty space and nowhere reliant. At that time, the dhyana of Purification gradually becomes profoundly quiescent, penetrating, and luminous; true freedom from outflows arises, and one realizes the paths of the Three Vehicles. This is a brief explanation of using the Six Subtle Dharma Gates as appropriate, thereby increasing the various dhyanas, merits, and wisdom, until one enters nirvana.

Furthermore, during cultivation, if internal or external obstructions arise and the practitioner wishes to subdue and eliminate them, one should likewise rely upon the Six Subtle Gates, choosing whichever method is appropriate, understanding each one and applying it to dispel the obstruction. If healing is obtained, one should then take that method as medicine. The application of the Six Subtle Gates to treat obstructions to dhyana, demonic disturbances, and illnesses that arise during meditation will assuredly bring healing. Although the meaning has been explained up to this point, it remains difficult to discern. If practitioners employ this Dharma gate, they must reflect carefully and grasp its meaning; they should not practice it recklessly.

CHAPTER IV: CULTIVATING THE SIX SUBTLE GATES ACCORDING TO THE APPROPRIATE ANTIDOTE

Practitioners of the Three Vehicles who cultivate the path and accord with the truth do so entirely by eliminating obstructions and revealing principle; there is nothing else. Why is this so? Practitioners of the Two Vehicles eliminate the delusions of the Four Abodes and are thereby said to attain the fruits of the sages; there is no other Dharma. Great bodhisattvas completely destroy the obstructions of dust-like delusions and ignorance, thereby revealing the principle of bodhi; they likewise cultivate no separate Dharma. Examining the matter in this way, if one can skillfully use the Six Subtle Gates as antidotes to destroy internal and external obstructions, this itself is cultivating the path and realizing its fruit; there is no other path.

How are the Six Subtle Gates applied as antidotes? Practitioners must know the illness and know the medicine. What does it mean to know the illness? It means knowing the three obstructions:

1. The obstruction of retribution—This refers to the unwholesome, coarse, agitated, and distracted activity of the eighteen dhatus and twelve ayatanas in the present life, which creates obstruction.

2. The obstruction of afflictions—This consists of the various afflictions, such as the Three Poisons, the Ten Fetters, and so forth.

3. The obstruction of karma—This consists of evil karma obstructing the path, created in the past or present, which has not yet brought forth its retribution and is capable of obstructing the noble path.

When the three obstructions arise while practitioners are seated in meditation, they must skillfully recognize their characteristics and use these Dharma gates as antidotes to eliminate them.

While seated in meditation, how does one recognize the arising characteristics of the obstruction of retribution and the others, and what are their antidotes?

1. A mind that discriminates and deliberates, distractedly pursuing various objects without pausing even briefly, is called the obstruction of retribution. The mind floats about, restless and deceptive, chasing after various objects and scattering wildly in every direction, like monkeys or apes among the trees, difficult to restrain. At that time, practitioners should employ the method of Counting the Breath. Counting the breath to regulate the mind is precisely the true antidote. Therefore, the Buddha said: “Those who engage in much discursive thought should be taught to count the breath.”

2. While seated in meditation, the mind may be both torpid and distracted. Torpor means that the mind fails to remain mindful, becoming dim and inclined to sleep. Distraction means that the mind floats about restlessly and races after objects. At that time, practitioners should employ Following the Breath to skillfully regulate the mind. In Following the Breath, one clearly observes each inhalation and exhalation, while the mind relies upon the breath to sever all conditioned involvements and prevent attention from scattering. Clearly observing each inhalation and exhalation treats the indeterminate state of torpor, while allowing the mind to rely upon the breath treats its restless racing and agitation.

3. While seated in meditation, if one becomes aware that body and mind are distressed, the breath is coarse, and the mind is scattered and confused, one should then employ Stopping. Relax the body, release the breath, restrain the mind, and settle it into stillness, severing all conditioned thoughts. This is the method of treatment.

What are the arising characteristics of the obstruction of afflictions, and what are their antidotes?

There are three kinds of affliction, and there are likewise three kinds of antidote:

1. If the affliction of sensual desire arises while one is seated in meditation, practitioners should employ, from the Gate of Contemplation, the contemplation of the Nine Perceptions, the first method of the Eight Liberations, the first two spheres of mastery, and the various contemplations of impurity as antidotes.

2. If the affliction of anger arises while one is seated in meditation, practitioners should employ loving-kindness, compassion, sympathetic joy, equanimity, and so forth from the Gate of Contemplation as antidotes.

3. If the afflictions of ignorance and wrong views arise while one is seated in meditation, practitioners should employ the Gate of Returning, turning back to illuminate the Twelve Links of Dependent Origination, the Three Emptinesses, and the various factors of the path, thereby breaking through and subduing the source of mind and returning to the original nature. This is the antidote.

What is the obstruction of karma, and how is it treated?

There are three kinds of karmic obstruction, and there are likewise three antidotes:

1. While one is seated in meditation, the defiled mind may suddenly become dim and obscure, losing awareness of the object upon which the mind is focused. This is the arising of the dark karmic obstruction. At that time, practitioners should employ the expedient means of Purification: within the Gate of Purification, they should recollect the Buddha’s Response Body, adorned with the thirty-two pure and luminous marks, as an antidote.

2. While one is seated in meditation, evil thoughts may suddenly arise—thoughts of sensual desire and so forth—such that there is no evil one does not contemplate. This is the sinful karma created in past lives. At that time, practitioners should, within the Gate of Purification, recollect the Buddha’s Reward Body, which possesses the entirely pure wisdom of all modes, together with the virtues of permanence, bliss, and so forth, as an antidote.

3. While one is seated in meditation, various evil signs and objects may appear, even oppressing body and mind. These are precisely evil karmic obstructions created in this life or in previous lives. At that time, practitioners should, within the Gate of Purification, recollect the Buddha’s Dharma Body, originally pure, unborn and unceasing, its intrinsic nature utterly pure, as an antidote.

This is a brief explanation of how the Six Subtle Gates serve as antidotes that cut off and eliminate the three obstructions. Explained in detail, they do not go beyond the fifteen kinds of obstruction.

Furthermore, while practitioners are seated in meditation, if various profound dhyanas, samadhis, liberations, or distinct forms of wisdom arise, or if various obstructions arise, they must rely upon the Six Gates and skillfully apply them as antidotes. When the various coarse and subtle obstructions have been eliminated, suchness—the true characteristic—reveals itself; the Three Knowledges and Six Superknowledges arise of themselves; and the Ten Powers, Four Fearlessnesses, and all the merits, practices, and vows of the Buddhas and bodhisattvas naturally become manifest, without being contrived. Therefore, the sutra states: “Again, they behold the Buddhas and naturally accomplish the Buddha path.”

CHAPTER V: THE MUTUAL INCLUSION OF THE SIX SUBTLE GATES

Regarding the mutual inclusion of the Six Subtle Gates, from a proximate perspective there are two kinds, while from a broader perspective there are very many. What are the two?

The Six Subtle Gates mutually include one another within their own essential nature.

The skillful cultivation of the Six Subtle Gates gives rise to their mutual inclusion through superior advancement.

What does it mean for the essential nature of each to encompass the others? When the practitioner cultivates the Six Wondrous Gates, within the single practice of Counting the Breath, the other five practices—Following, Stopping, Contemplation, Returning, and Purification—are implicitly operating and encompassed. Why is this so?

When the practitioner skillfully regulates the mind through Counting the Breath, its essential nature is itself the Gate of Counting the Breath. When the mind relies upon the breath in order to count, it encompasses the Gate of Following. When all conditioned thoughts are brought to an end and the mind is held upon the count, it encompasses the Gate of Stopping.

When the counting mind and the breath are clearly discerned, it encompasses the Gate of Contemplation. If the distracted mind pursues the five sensual desires, one recognizes them as false and deceptive; the mind neither accepts nor clings to them, but is restrained and returned to the count—this encompasses the Gate of Returning. When the mind is gathered in counting the breaths, free from the five hindrances and the coarse defilements of affliction, and body and mind are tranquil, this encompasses the Gate of Purification.

Just as the practice of Counting the Breath encompasses all Six Gates, so too does each of the practices of Following, Stopping, Contemplation, Returning, and Purification. Six multiplied by six gives thirty-six wondrous gates. Although the application of each practice described above is not the same, this principle is also present; unless it is distinguished, practitioners will find it difficult to understand.

Thus has been briefly explained how the essential nature of each of the Six Wondrous Gates encompasses the others, so that within one gate all six aspects are complete.

What does it mean to skillfully cultivate the Six Wondrous Gates so that, through superior progress, they give rise to and encompass one another?

—At the outset, the practitioner regulates the mind by Counting the Breath, counting from one to ten without allowing the mind to become scattered. This is called the Gate of Counting. Precisely while Counting the Breath, when the mind is calm and skillfully knows the breath as it first enters, the interval through which it passes, and the place it reaches—and likewise knows when, after entering, it goes out—the mind clearly knows each phase. Following the breath without confusion while still successfully counting from one to ten is the accomplishment of the Gate of Following within Counting the Breath.

Precisely while Counting the Breath, the practitioner subtly and skillfully holds the mind upon the count and the breath, preventing even the most subtle thoughts from arising, so that for a moment no shifting thought or discrimination is born. This is the accomplishment of the Gate of Stopping within Counting the Breath.

Precisely while Counting the Breath, the practitioner develops skillful wisdom and expedient means to end deluded thoughts. With a calm mind, one illuminates the arising and ceasing of the breath and knows that thoughts change from moment to moment within the body, and that the dharmas of the five skandhas, the twelve ayatanas, and the eighteen dhatus are like clouds and smoke, devoid of self-nature. Since no person can be found, the practitioner, while Counting the Breath, accomplishes the Gate of Contemplation—the skillful wisdom of mindfulness that extinguishes thought.

Precisely while Counting the Breath, the practitioner not only accomplishes contemplative wisdom and knows that the preceding dharmas are false and provisional, but also skillfully understands how to turn contemplation back upon the mind itself, seeing that it has no self-nature, is false and unreal, and is free from conceptions of cognition and perception. This is the accomplishment of the Gate of Returning within Counting the Breath.

Precisely while Counting the Breath, the practitioner not only attains the wisdom and expedient means concerning the contemplating subject and contemplated object, but also realizes that neither contemplating subject nor contemplated object exists, because the nature of dharmas is originally pure like empty space and cannot be discriminated. At that time, the practitioner’s mind accords with the nature of dharmas, tranquil and unmoving. This is the accomplishment of the Gate of Purification within Counting the Breath.

Just as Counting the Breath is adorned by the other five gates, so it is with Following, Stopping, Contemplation, Returning, and Purification; these will not be discussed separately here. Thus, six multiplied by six likewise gives thirty-six wondrous gates.

If practitioners can skillfully cultivate the Six Wondrous Gates, they will certainly attain various profound meditative concentrations and the wisdom leading into the nirvana of the Three Vehicles.

CHAPTER VI: THE SIX WONDROUS GATES IN COMMON AND DISTINCT APPLICATION

The Six Gates are described in their common and distinct applications because ordinary beings, non-Buddhist practitioners, followers of the Two Vehicles, and bodhisattvas may all contemplate the single practice of Counting the Breath, yet their understanding and wisdom differ; consequently, the nirvana they realize also differs. The same is true of Following, Stopping, Contemplation, Returning, and Purification. Why are there such differences?

An ordinary practitioner of dull faculties, while Counting the Breath, knows only to count from one to ten in order to stabilize the mind, hoping thereby to enter meditative concentration and enjoy its various pleasures. This is called giving rise to the deeds of Mara within the practice of Counting the Breath, because one craves samsaric existence.

Non-Buddhist practitioners of sharp faculties, whose minds are dominated by intellectual views, perceive causal conditions and therefore, when Counting the Breath, not only regulate the mind by counting the breaths from one to ten in the hope of attaining meditative concentration, but also discriminate whether the breath exists, does not exist, both exists and does not exist, or neither exists nor does not exist; whether the breath of the past departed in this way or did not depart in this way, both departed in this way and did not depart in this way, neither departed in this way nor did not depart in this way; whether the breath of the future is finite, infinite, both finite and infinite, or neither finite nor infinite;

and whether the breath of the present is permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent.

They regard the mind in the same way. Whatever their minds apprehend, they cling to as real and declare whatever others say to be false. Because such persons do not understand the characteristics of the breath, they follow deluded views and give rise to discriminations.

Thus, within Counting the Breath, they generate frivolous theorizing, are scorched by the four extremes, and produce afflictions. They remain immersed in craving, cling to wrong views, commit wrong actions, sever their roots of virtue, and fail to accord with the principle of non-arising. Because their minds stray beyond right principle, they are called non-Buddhist practitioners.

Although the two kinds of persons above differ in having sharp or dull faculties, they do not differ in revolving through birth and death within the Three Realms.

What is the sravaka’s practice of Counting the Breath?

A practitioner who wishes swiftly to escape the Three Realms and seeks nirvana for oneself cultivates Counting the Breath in order to regulate the mind. While Counting the Breath, one never departs from the right contemplation of the Four Noble Truths. How does one contemplate the Four Noble Truths through Counting the Breath?

The practitioner knows that the breath depends upon the body, the body depends upon the mind, and the conjunction of these three—the breath, body, and mind—is called the skandhas, dhatus, and ayatanas; this is Suffering. If one craves and clings to the dharmas of the skandhas, dhatus, and ayatanas, or even carelessly allows the mind to discriminate among the skandhas, dhatus, and ayatanas, this is the Origin of Suffering.

If one can realize the true nature of the breath, one knows that Suffering is unarisen. When the four kinds of grasping do not arise and the four kinds of activity are not produced, then the various afflictions and fetters, both acute and dull, remain quiescent and do not arise; this is called Cessation. Right wisdom that understands suffering and penetrates the principle without obstruction is called the Path.

If one can penetrate the Four Noble Truths through Counting the Breath in this way, one will certainly attain the path of the sravaka, exhausting old karma and creating no new karma.

How does one enter the path of the pratyekabuddha through Counting the Breath?

A practitioner who seeks spontaneous wisdom, delights in solitary and profound tranquility, and knows that all dharmas arise through causes and conditions, understands, precisely while Counting the Breath, that the act of remembering and counting the breaths is the link of Existence; Existence is conditioned by Clinging, Clinging by Craving, Craving by Feeling, Feeling by Contact, Contact by the Six Ayatanas, the Six Ayatanas by Name-and-Form, Name-and-Form by Consciousness, Consciousness by Formations, and Formations by Ignorance.

One further contemplates that this Existence consisting in mindfulness of the breath is wholesome, conditioned karma. Because it has wholesome causes and conditions, it must certainly bring about retribution in a future life, whether in the human realm or a heavenly realm. Where there are causes and conditions for experiencing retribution, there must be Aging and Death, together with sorrow, lamentation, suffering, and distress.

Such are the causal conditions spanning the three periods of time: birth and death are without boundary, and the cycle of samsara never ceases. Originally there is neither birth nor death, yet because of unskillful reflection, the activities of the mind create the karma of birth and death. If one knows that the essential nature of Ignorance is originally nonexistent, that it arises through the conjunction of the causes and conditions of deluded thought, that it is originally unreal and is only provisionally called Ignorance, then since even Ignorance has no real existence, Formations and all the other causal conditions are without foundation.

Since Formations and the other causal conditions do not exist, how could the present Counting of the Breath exist? At that time, the practitioner profoundly knows that Counting the Breath belongs to causes and conditions and has no self-nature. Neither accepting nor clinging, neither thinking nor discriminating, the mind is like empty space—quiescent, unmoving, and utterly clear.

The undefiled mind arises, and the path of the pratyekabuddha is attained.

What is called the bodhisattva’s practice of Counting the Breath?

-The practitioner cultivates counting the breath because he seeks all-knowledge, natural wisdom, wisdom acquired without a teacher, the Tathagata’s knowledge and vision, powers, and fearlessness, and because, out of compassion, he wishes to bring peace and happiness to immeasurable sentient beings. He wishes to enter all-knowledge through this Dharma gate. Why is this?

As stated in the sutra: “Contemplation of the breath is the initial gateway through which all Buddhas of the three times enter the Way.” Therefore, bodhisattvas who have newly aroused the aspiration and seek the Buddha Way should first discipline the mind by counting the breath. Precisely while counting the breath, they know that the breath is not breath, but is like an illusion or magical transformation. Thus, the breath is neither samsara nor nirvana.

At that time, within counting the breath, they see no samsara to be severed and no nirvana to be entered. Because they do not abide in samsara, they are not bound by the twenty-five realms of existence. Because they do not realize nirvana as a separate attainment, they do not fall into the vehicles of the shravakas or pratyekabuddhas.

With the great wisdom of equality, free from any mind of grasping or rejecting, they enter the Middle Way through counting the breath. This is called seeing Buddha-nature, attaining the patience regarding the non-arising of dharmas, and abiding in the great nirvana of permanence, bliss, self, and purity. Therefore, the sutra says: “It is like a swift-flowing current that sweeps away and breaks everything, except the branches of a willow, because they are soft and pliant.

The current of samsara is likewise: it can sweep away and submerge all ordinary beings, except bodhisattvas who abide in the Great Vehicle’s great nirvana, because their minds are gentle and pliant.” This is how a practitioner of the Great Vehicle enters the bodhisattva stage through the Dharma of counting the breath.

Thus the characteristics of the wondrous gate of counting the breath as practiced by ordinary beings and noble ones, in the Great Vehicle and the Lesser Vehicle, in common and separately, have been briefly explained. Although counting the breath is practiced in common, differences arise according to one’s understanding of principle. Although all cultivate counting the breath, the resulting recompense differs according to each class of practitioner. The same is true of the wondrous gates of following, calming, contemplation, turning, and purification as practiced by ordinary beings and noble ones, in the Great Vehicle and the Lesser Vehicle, in common and separately.

CHAPTER VII: THE SIX WONDROUS DHARMA GATES IN SUCCESSIVE DEVELOPMENT

Up to this point, the Six Wondrous Dharma Gates have been explained as practices held in common: bodhisattvas practice them in common with ordinary beings and practitioners of the Two Vehicles. This section on the Six Wondrous Dharma Gates in successive development, however, concerns a practice exclusive to bodhisattvas, not shared with shravakas or pratyekabuddhas, much less with ordinary beings. Why is this?

In the preceding sixth section, “The Six Wondrous Dharma Gates in Common and Separately,” the contemplation taught was the contemplation of entering emptiness from the provisional, whereby one attains the wisdom-eye and all-knowledge. The wisdom-eye and all-knowledge are dharmas shared by practitioners of the Two Vehicles and bodhisattvas. The present section teaches the contemplation of emerging from emptiness into the provisional, successively developing the Six Wondrous Dharma Gates and attaining the Dharma-eye and knowledge of all paths.

The Dharma-eye and knowledge of all paths are not shared with shravakas or pratyekabuddhas.

How does a bodhisattva, by counting the breath in accordance with the Middle Way and contemplating the emergence from emptiness into the provisional, successively bring forth all practices and meritorious qualities?

Precisely while counting the breath, the bodhisattva practitioner gives rise to great vows and compassion for sentient beings. Although knowing that sentient beings are ultimately empty, the bodhisattva wishes to bring them to fulfillment and purify Buddha-lands until the farthest reaches of the future. Having aroused this vow, the bodhisattva must clearly know that the breath neither arises nor ceases and that its nature is empty and quiescent.

The breath itself is empty; it does not become empty only after it ceases. The breath is empty in its own nature. Breath itself is emptiness, and emptiness itself is breath; apart from breath, there is no emptiness.

All dharmas are likewise. Because the breath is empty, it is neither true nor provisional, neither mundane nor supramundane. Although neither breath nor non-breath can be found when sought, mindfulness of breathing is nevertheless established.

This established mindfulness of breathing is like a dream, an illusion, an echo, or a magical transformation. Although in reality it has no existence, one nevertheless makes distinctions and performs illusory deeds. Understanding the breath in this way, the bodhisattva, although knowing that the breath has no real intrinsic nature, nevertheless establishes mindfulness of the breath, clearly and distinctly counting from one to ten, and with a profound mind discerns the illusory characteristics of the breath.

Because there is the breath, which lacks intrinsic nature and is like an illusion, there are mundane and supramundane dharmas that likewise lack intrinsic nature. Why is this?

Because, through the delusion of ignorance, beings do not know that the nature of the breath is empty, they falsely grasp the breath as existent and immediately give rise to attachment to self and dharmas, craving, views, and the various formations. This is called the mundane. Because there is breath, there are the skandhas, dhatus, ayatanas, and so forth, together with the fruits of suffering and happiness in the world. Thus, although the breath is empty, it can nevertheless establish all the mundane causes and effects of good and evil, as well as the affairs of birth and death throughout the twenty-five realms of existence.

Although within the empty characteristic of the breath there is no characteristic of the supramundane, one can skillfully use the breath to distinguish supramundane dharmas. Why is this? Because beings do not know the empty characteristic of the breath, they remain obscured and without clear understanding, creating mundane karma.

Because they know that the characteristic of the breath is empty, there is no ignorant and false grasping, and all varieties of fetters, bonds, and afflictions have nowhere from which to arise. This is called a supramundane cause. Because mundane causes cease, one is freed in future lives from the effects of the twenty-five realms of existence and so forth.

This is called the supramundane fruit. Because one skillfully transcends the deluded mundane causes and effects, this is called a supramundane dharma. Within this true supramundane Dharma there are also cause and effect.

Knowing that the breath is empty and attaining right wisdom is the supramundane cause. The false grasping that takes the breath as existent, the causes consisting of self-clinging, ignorance, and delusion, and the fruit of suffering all cease; this is called the supramundane fruit. Therefore, when the bodhisattva contemplates that the breath is not breath, although no mundane or supramundane dharma can be apprehended, the bodhisattva can nevertheless establish both mundane and supramundane dharmas.

When the bodhisattva contemplates that the nature of the breath is empty, although the Four Noble Truths cannot be apprehended, the bodhisattva nevertheless comprehends them. Why is this? As previously stated, the mundane fruit is the Truth of Suffering; the mundane cause is the Truth of Origination; the supramundane fruit is the Truth of Cessation; and the supramundane cause is the Truth of the Path. Therefore, although in contemplating the empty characteristic of the breath the bodhisattva does not see the Four Noble Truths, the bodhisattva can nevertheless distinguish them clearly and expound them extensively for the assembly of shravakas.

While clearly knowing that the breath is empty, the bodhisattva, although not seeing the Twelve Links of Dependent Origination, nevertheless comprehends them. Why is this? The breath in the past was empty in nature, yet one falsely perceived the empty breath as truly existent.

Therefore, all kinds of deluded discriminations arose, giving rise to the afflictions; this is called Ignorance. Conditioned by Ignorance, there arise Formations, Consciousness, Name-and-Form, the Six Ayatanas, Contact, Feeling, Craving, Grasping, Existence, Birth, and Aging-and-Death, together with sorrow, lamentation, suffering, and distress, revolving without end. All this occurs because one does not understand that the breath is like empty space and has no existence.

If one knows that the breath is empty and quiescent, one thereby destroys Ignorance. Because Ignorance ceases, all Twelve Links of Dependent Origination cease. In this way, the bodhisattva clearly knows that the breath is not breath.

Although the Twelve Links of Dependent Origination cannot be apprehended, the bodhisattva can nevertheless comprehend them clearly and expound them extensively for those who seek the Pratyekabuddha Vehicle.

When the bodhisattva clearly knows that the breath lacks intrinsic nature, not even the existence of breath is seen; how much less could the six faults and the six perfections be found within the breath? Although the dharmas of the six faults and the six perfections are not seen within the breath, the bodhisattva nevertheless clearly comprehends them. Why is this? Precisely while counting the breath, the practitioner clearly knows that if one sees breath where there is no breath, one will certainly establish the faulty dharma of stinginess and greed. Stinginess and greed are of four kinds:

Stinginess and greed regarding material possessions: seeing a self within the breath, one gives rise to stinginess and greed on behalf of that self.

Stinginess and greed regarding the body: one gives rise to attachment to the body in relation to the breath.

Stinginess and greed regarding life: failing to understand the breath, one clings to the existence of a life.

Stinginess and greed regarding dharmas: failing to understand the breath, one immediately gives rise to a mind that clings to views concerning dharmas.

To destroy these faulty and evil dharmas of stinginess and greed, the practitioner cultivates the four kinds of dana-paramita:

a)- Knowing that the breath is empty and not-self, for whom would one amass material possessions? At that time, the mind of stinginess and greed regarding material possessions naturally ceases, and one relinquishes precious treasures as though spitting out phlegm and saliva. Therefore, comprehending that the breath is empty is itself the dana-paramita of material giving.

b) The bodhisattva knows that the body is empty: the breath and other dharmas are not called the body, yet apart from the breath and the other dharmas there is no separate body. At that time, knowing that the body is not truly a body, the bodhisattva immediately destroys stingy attachment to the body. Once there is no stingy attachment to the body, one can use the body as a servant at the disposal of others, giving it to everyone in accordance with the Dharma. Clearly knowing that the breath is not truly breath, one can completely accomplish the paramita of giving the body.

c) If the practitioner can clearly know that the breath is empty, one does not see that the breath itself is life, nor that life exists apart from the breath. Since one does not see that life truly exists, one destroys the mind that clings stingily to life. At that time, one can give up one’s life for sentient beings without fear. Thoroughly realizing that the breath is empty, one can completely fulfill the paramita of giving one’s life.

d) If the practitioner penetrates the emptiness of the breath, one does not see the dharmas of the skandhas, dhatus, ayatanas, and so forth, nor does one see the characteristics of worldly or supramundane dharmas. In order to destroy the various attachments to characteristics held by sentient beings, who revolve through the six destinies because of their deluded attachment to dharmas, the bodhisattva speaks; yet in truth, nothing is spoken or revealed, because the listeners neither hear nor attain anything.

At that time, although the bodhisattva practices the giving of Dharma, one does not cling to the giving of Dharma; although one bestows kindness upon everyone, one is able to benefit all. It is like the earth, empty space, the sun, and the moon, which universally benefit the world yet have no intentional mind toward the myriad things and expect no repayment of their kindness. The bodhisattva who realizes that the nature of the breath is empty practices the impartial paramita of Dharma-giving and benefits sentient beings in the same way.

Therefore, although the bodhisattva who knows that the nature of the breath is empty apprehends neither generosity nor the stinginess it overcomes, the bodhisattva can nevertheless clearly distinguish stinginess from generosity, because one sees that neither truly exists.

Knowing that the nature of the breath is empty, one completely fulfills the paramitas of moral discipline, patience, diligence, meditative concentration, and wisdom, just as in the section on generosity. Within each of these, the characteristics of the paramitas may be extensively developed in successive transformations, so as to disclose and distinguish them for good men and good women who seek the Buddha Way. This is a brief explanation of how, within the gate of counting the breaths, the practice successively unfolds the dharani, and how the bodhisattva carries out unobstructed skillful means.

If a bodhisattva enters this gate and proceeds directly to counting the breaths and regulating the mind, even an entire kalpa would not suffice to exhaust it. How much less could one ever exhaust the successive distinctions of the various meditative concentrations, wisdoms, supernatural powers, four unobstructed eloquences, ten powers, four fearlessnesses, stages, practices and vows, omniscience of all aspects, and all the inexhaustible merits attained through Following, Stopping, Contemplation, Returning, and Purification?

CHAPTER VIII: CONTEMPLATING THE MIND THROUGH THE SIX SUBTLE DHARMA GATES

The contemplation of the mind through the Six Subtle Dharma Gates is practiced only by those of great capacity, who skillfully know that dharmas do not arise according to a fixed sequence and who illuminate from afar the ultimate source of all dharmas. What is the source of all dharmas? It is the mind of sentient beings. All the myriad dharmas arise from the mind; if one can turn the contemplation back upon the nature of mind and sees no source of mind, one immediately knows that all dharmas are without any foundation. Based upon this method of contemplating the mind, the Six Subtle Dharma Gates are explained differently from before. Why is this so?

When the practitioner first learns to contemplate the mind, one knows that all the enumerated worldly and supramundane dharmas arise entirely from the mind and that, apart from the mind, not a single dharma exists. Therefore, the enumeration of all dharmas is based upon the mind. The mind itself is the Gate of Counting.

While the practitioner is contemplating the mind, one knows that all enumerated dharmas arise from the mind-king. If there were no mind-king, there would be no mental factors. Because the mind-king moves, the mental factors also move. It is like all the officials and subjects who follow the great king; all enumerated dharmas likewise follow the mind-king. When contemplating in this way, one immediately knows that the mind is the Gate of Following.

While the practitioner is contemplating the mind, one knows that when the nature of mind is eternally quiescent, all dharmas are also quiescent. Because they are quiescent, there is no thought; because there is no thought, there is no movement; and because there is no movement, this is called Stopping. The mind is the Gate of Stopping.

While the practitioner is contemplating the mind, one clearly knows that the nature of mind is like empty space, without name or characteristic, and that all speech is cut off. Opening the storehouse concealed by ignorance, one sees the true nature and attains unattached wisdom regarding all dharmas. The mind itself is the Gate of Contemplation.

While the practitioner is contemplating the mind, there is neither a mind that is contemplated nor a wisdom that contemplates. At that time, the mind is like empty space, resting upon nothing. Although one does not see any dharmas, with subtle, unattached wisdom one turns the illumination back and thoroughly comprehends all dharmas, distinguishes and reveals them, enters the realms of all dharmas without deficiency, universally manifests physical bodies, displays forms throughout the nine destinies, enters and penetrates all the treasuries, gathers all roots of goodness, and dedicates them to bodhi to adorn the Buddha Way. The mind itself is the Gate of Returning.

While the practitioner is contemplating the mind, although one does not see the existence of mind or any dharma, one can clearly distinguish all dharmas; although one distinguishes all dharmas, one is unattached to all dharmas, accomplishes all dharmas, and is undefiled by all dharmas. This is because the intrinsic nature has been pure from the beginning and has never been defiled by the delusion and inversion of ignorance. Therefore, the Sutra says: “The mind does not defile the afflictions, and the afflictions do not defile the mind.” Because the practitioner penetrates the intrinsically pure mind, one may enter defiled dharmas without being defiled by them; therefore, this is called Purification. The mind itself is the Gate of Purification.

Thus, these six gates do not depend upon sequential stages; by directly contemplating the nature of mind, one immediately possesses them all.

CHAPTER IX: PERFECT CONTEMPLATION OF THE SIX SUBTLE DHARMA GATES

Because this is perfect contemplation, it is not as previously explained, where only the source of mind was contemplated as fully containing the Six Subtle Dharma Gates. Could not other dharmas also be contemplated in this way? Here, when the practitioner contemplates one mind, one sees all minds and all dharmas; when one contemplates one dharma, one sees all dharmas and all minds.

When one contemplates bodhi, one sees all afflictions, birth, and death; when one contemplates afflictions, birth, and death, one sees all bodhi and nirvana. When one contemplates a single Buddha, one sees all sentient beings and all Buddhas; when one contemplates a single sentient being, one sees all Buddhas and all sentient beings. Everything is like reflected images: neither inside nor outside, neither identical nor different.

Throughout the ten directions, this is inconceivable; its original nature is spontaneously so and was not made by anyone. Not only can one distinguish within a single mind all the enumerated dharmas of ordinary beings and sages, form and mind, throughout the Dharma realms of the ten directions, but within a single mote of dust one can also penetrate all the worlds of the Buddhas in the ten directions and all their enumerated Dharma gates pertaining to ordinary beings and sages, form and mind.

This is a brief explanation of the Gate of Counting. Following, Stopping, Contemplation, Returning, and Purification are each likewise so. This Gate of Counting is subtle and inconceivable: it cannot be expressed by the mouth or measured by the mind.

It is not even the sphere of lesser bodhisattvas or practitioners of the Two Vehicles, much less that of ordinary beings. If a Great Being of keen faculties hears such a subtle Dharma and is able to believe, understand, receive, uphold, rightly recollect, contemplate, and diligently cultivate it, one should know that this person walks the path walked by the Buddha, stands where the Buddha stands, enters the house of the Tathagata, wears the robe of the Tathagata, and sits upon the seat of the Tathagata.

In this very body, this person will certainly attain purification of the six sense faculties, open the Buddha’s knowledge and vision, universally manifest physical bodies, and become a Perfectly Enlightened One. Therefore, the Avatamsaka Sutra says: “At the moment of first arousing the mind, one immediately attains perfect enlightenment, thoroughly realizes the true nature of all dharmas, and attains the wisdom-body, which is not awakened through any external cause.”

CHAPTER X: THE CHARACTERISTICS OF REALIZATION THROUGH THE SIX SUBTLE DHARMA GATES

The preceding nine kinds of subtle gates are all characteristics of causal cultivation and implicitly include the realization of the fruit, but this was not fully explained. This section will further distinguish the characteristics of realization through the Six Subtle Dharma Gates. There are four kinds of realization through the Six Subtle Dharma Gates:

1/ Sequential realization.

2/ Intermutual realization.

3/ Successively unfolding realization.

4/ Perfect and sudden realization.

What is sequential realization?

It is as previously explained in the first section, “Their Separate Correspondence to the Meditative Concentrations,” and as briefly described regarding the characteristics of sequential realization in the section, “The Sequential Co-arising of the Six Subtle Dharma Gates.” By examining those passages carefully, one will understand; therefore, it is not separately discussed here.

Intermutual realization.

This is based on the third mode, “According to What Is Expedient,” the fourth, “Counteraction,” the fifth, “Mutual Inclusion,” and the sixth, “Universal Contemplation,” among the four kinds of Wondrous Gates that elucidate the characteristics of realization. Why is this so? Because the expedient practices of these four kinds of Wondrous Gates do not follow a fixed sequence, their realizations likewise intermingle and are not fixed. For example, when a practitioner engaged in Counting the Breath experiences the sixteen kinds of sensations and so forth, together with various subtle realizations, defiled dharmas and the like subside and are no longer remembered. The essence of this meditation is a characteristic of realization through Counting the Breath, yet this is not invariably so.

Some practitioners, while engaged in Counting the Breath, see all the pores throughout the body as open and hollow, and clearly perceive the thirty-six substances within the body. This is the realization of the Gate of Following within Counting the Breath.

Some practitioners, while engaged in Counting the Breath, realize the samadhis of emptiness and purity. Because they know body and mind to be still and without conditioned thoughts, when they enter these samadhis—although there are differences in their shallowness and depth—all are characterized by emptiness and quiescence. This is the realization of the meditative concentration of the Gate of Stopping within Counting the Breath.

Some practitioners, precisely while engaged in Counting the Breath, perceive both the inner and the outer as impure: corpses swollen and bloated, decomposing, white bones, and so forth, while the concentrated mind remains peaceful and stable. This is the realization of the meditative concentration of the Gate of Contemplation within Counting the Breath.

Some practitioners, while engaged in Counting the Breath, bring forth the wisdom of emptiness and signlessness, the Thirty-Seven Factors Conducive to Awakening, the Four Noble Truths, the Twelve Links of Dependent Origination, and so forth. Skillful wisdom and expedient means arise in the discerning mind, breaking down all dharmas and returning to the source. This is the realization of the meditation of the Gate of Returning within Counting the Breath.

When practitioners engaged in Counting the Breath have bodies and minds that are quiet and still, they perceive no dharmas; delusive defilements do not arise, discrimination does not occur, and mental conceptions are tranquil. They clearly know that the characteristics of dharmas have no place on which to rely. This is the realization of the meditation of the Gate of Purification within Counting the Breath.

The intermingled arising of the meditative characteristics of the Six Gates within Counting the Breath has now been explained in brief. Their order may vary, and they do not necessarily occur exactly as described here. The characteristics of meditative realization likewise intermingle within each of the methods of Following, Stopping, Contemplation, Returning, and Purification. The intermingled realization of these meditations occurs for two reasons:

1- Because the various meditations are practiced in conjunction with one another, when realization arises, it likewise follows their mutual intermingling. The meaning is as explained above in the four modes of cultivating the Six Wondrous Dharma Gates.

2- Because karmic conditions and wholesome roots from previous lives manifest, their intermingled arising is therefore not fixed. The meaning is explained extensively in “The Inner Expedient Means of Seated Meditation for Examining Wholesome and Unwholesome Root-Natures.”

3- What are the successive characteristics of realization of the Six Wondrous Dharma Gates?

These manifest precisely through cultivation based on the seventh method, “The Successive Development of the Six Wondrous Dharma Gates.” The characteristics of realization are of two kinds:

a) Realization of successive understanding.

b) Realization of successive practice.

a) What are the characteristics of the arising of realization through successive understanding? Through skillful wisdom, practitioners successively cultivate Counting the Breath. At that time, they may realize profound meditative concentration or shallow concentration. Within these concentrations, their minds become open and penetrating, and wisdom unfolds. They progressively understand principles without obstruction; without relying on conscious thought, they silently and successively comprehend the Dharma gates.

Successive development is of two kinds:

1/ Successive development in terms of general characteristics,

2/ Successive development in terms of particular characteristics.

General characteristics are further of two kinds:

Understanding the true in terms of general characteristics.

Understanding the conventional in terms of general characteristics.

Particular characteristics are likewise of two kinds:

Understanding the true in terms of particular characteristics.

Understanding the conventional in terms of particular characteristics.

Within the successive development of the general characteristics of a single dharma, one comprehends all dharmas. It is likewise so with particular characteristics.

b) What are the characteristics of the realization of successive practice? Practitioners act according to what they understand; their minds do not contradict their words, and mind and speech correspond. The Dharma gates manifest before them, their mental practice becomes firm, and they silently grow without relying on the power of conscious thought.

All wholesome qualities arise of themselves, and all unwholesome dharmas cease of themselves. General and particular characteristics are as previously explained; the only difference lies in corresponding with and entering the revealed domains of the various Dharma gates. This is a brief explanation of the realization of successive practice.

Within the single gate of Counting the Breath, both kinds of successive realization are complete. It is likewise so with the gates of Following, Stopping, Contemplation, Returning, and Purification. Since this abbreviated explanation is not exhaustive, one must skillfully reflect upon its meaning and apply it by analogy to the other Dharma gates.

Successive realization of the Six Wondrous Dharma Gates is the attainment of the revolving dharani, called unobstructed eloquence. Through skillful wisdom and expedient means, it prevents evils from arising and preserves all meritorious qualities so that they are not lost. One who abides in this Dharma gate will certainly, before long, enter the stage of a bodhisattva and attain unsurpassed complete and perfect enlightenment.

4- What is called the perfect realization of the Six Wondrous Dharma Gates?

Taking as their expedient means the eighth method, “Contemplating the Mind,” and the ninth, “Perfect Contemplation,” as applied to the Six Wondrous Dharma Gates, practitioners bring contemplation to fulfillment, whereupon perfect realization manifests. Realization is of two kinds:

a) Realization through understanding: Unconditioned skillful wisdom naturally brings about perfect realization without reliance on conscious thought. Because one knows the entire Dharma realm, this is called realization through understanding.

b) Realization through direct union: Wondrous, lucid wisdom unfolds and illuminates the entire Dharma realm, penetrating it without obstruction.

The characteristics of realization are of two kinds:

1/ Characteristics of approximate realization: These are like the purification of the six sense faculties described in the Lotus Sutra.

2/ Characteristics of true realization: These are like the perfect fulfillment of the merit and wisdom of the initial generation of the aspiration described in the Avatamsaka Sutra.

What is the approximate perfect realization of the Six Wondrous Dharma Gates? As stated in the Lotus Sutra, through purification of the eye faculty one can, at a single time, completely count the numbers of ordinary beings and sages, forms, minds, and so forth throughout the ten directions; therefore, it is called the Gate of Counting. All dharmas of form accord with the eye faculty, and the eye faculty does not oppose the dharmas of form; as they accord with one another, this is called the Gate of Following.

When seeing in this way, the eye faculty and eye consciousness remain still and unmoving; this is called the Gate of Stopping. Without employing the two kinds of characteristics—general and particular—one sees the Buddha lands, penetrates them without obstruction, and skillfully discerns and clearly illuminates the Dharma-nature; this is called the Gate of Contemplation. Returning to the domain of the eye faculty, one penetrates the domains of the ear, nose, tongue, body, and mind faculties, all of which become clear and unobstructed because there are no characteristics of identity or difference; this is called the Gate of Returning.

Although one clearly penetrates and sees such matters, one does not give rise to delusive conceptual discrimination. Knowing that the original nature is eternally pure, that no dharma can defile it, one neither abides nor clings, and gives rise to no craving for dharmas; this is called the Gate of Purification. This is a brief explanation of the characteristics of approximate realization of the Six Wondrous Dharma Gates within purification of the eye faculty.

The other five faculties are likewise so, as extensively explained in the Lotus Sutra.

What is the true perfect realization of the Six Wondrous Dharma Gates? It is of two kinds: 1/ Their separate correspondence. 2/ Their universal correspondence.

1- Their separate correspondence: The Ten Abodes are the Gate of Counting. The Ten Practices are the Gate of Following. The Ten Dedications of Merit are the Gate of Stopping. The Ten Bhumi are the Gate of Contemplation. Equal Enlightenment is the Gate of Returning. Wondrous Enlightenment is the Gate of Purification.

2- Their universal correspondence: There are three kinds of realization: a) Initial realization. b) Intermediate realization. c) Ultimate realization.

Initial realization.

When a bodhisattva enters the Initial Gate, this is also called the Abode of the Initial Awakening of the Mind, and one attains the wisdom of the true, unborn Dharma-patience. At that time, within a single thought, one can enumerate all the mental activities of the Buddhas, bodhisattvas, shravakas, pratyekabuddhas, and the immeasurable Dharma gates throughout worlds as numerous as motes of dust—beyond all reckoning or description.

This is called the Gate of Counting. Within a single thought, one can accord with all activities throughout the Dharma realm. This is called the Gate of Following.

Within a single thought, one can enter hundreds and thousands of samadhis and all samadhis, while delusion and habitual defilements are completely extinguished. This is called the Gate of Cessation. Within a single thought, one can clearly know the characteristics of all dharmas and be fully endowed with every kind of contemplative wisdom.

This is called the Gate of Contemplation. Within a single thought, one can thoroughly comprehend all dharmas with perfect clarity, employ spiritual powers and transformations to subdue sentient beings, and return to the source and restore the origin. This is called the Gate of Returning.

Within a single thought, one can accomplish the activities described above, yet the mind remains free from attachment and is not defiled by any dharma; one can also bring Buddha lands to fulfillment and enable sentient beings to enter the Pure Path of the Three Vehicles. This is called the Gate of Purification. When a bodhisattva at the initial stage of mind enters this Dharma gate, it is as stated in the sutra: “One is also called a Buddha, having attained the right wisdom of prajna; hearing of the Tathagata-garbha, one reveals the true Dharma-body;

fully endowed with the Shurangama Samadhi, one clearly sees Buddha-nature, abides in great nirvana, and enters the inconceivable Samadhi of the Lotus Sutra, the realm of the single reality.” As extensively explained in the Avatamsaka Sutra, this is the First Abode’s realization of the inconceivable Six Wondrous Gates.

Intermediate realization.

Those at the Nine Abodes, the Ten Practices, the Ten Dedications, the Ten Grounds, and Equal Enlightenment are all said to possess the intermediate realization of the inconceivable Six Wondrous Gates.

Ultimate realization.

When a bodhisattva at the final stage of mind enters the Ultimate Gate, one attains the wisdom of Wondrous Enlightenment corresponding to a single thought, which manifests directly and illuminates the Dharma realm to its utmost extent. The six Dharma gates are ultimately and thoroughly comprehended, and their functions are universally complete, lacking nothing whatsoever. This is the ultimate and perfect fulfillment of the Six Wondrous Gates.

The characteristics of realization pertaining to Counting, Following, Cessation, Contemplation, Returning, and Purification do not differ in meaning from those previously explained; the only difference lies in their consummate perfection. Therefore, the Sutra of the Jeweled Necklace states: “The Three Worthies and the Ten Sages together traverse the path of patience; only the Buddha alone reaches its utmost end.” The Lotus Sutra states: “Only a Buddha together with a Buddha can fully fathom the true characteristics of all dharmas.”

This is said from the standpoint of cultivating the practice and teaching the path. If discussed in terms of principle, however, the Dharma realm is perfectly unobstructed, and there is no duality between the earlier and later realizations of the Dharma gates by Buddhas and bodhisattvas. Therefore, the Large Prajnaparamita Sutra states: “From the initial letter A (the initial awakening of the mind) to the final letter Ṭha (the ultimate mind), the meaning remains no different.” The Nirvana Sutra states: “The initial mind and the ultimate mind do not differ.

Of these two minds, the former is the more difficult.” The Avatamsaka Sutra states: “From the First Ground onward, all the merits and virtues of every ground are already complete.” The Lotus Sutra states: “Such beginning and end are ultimately identical.”