釋禪波羅蜜次第法門

TREATISE ON THE CULTIVATION AND REALIZATION OF THREE DHYANA DHARMA GATES

The characteristics of the cultivation and realization of dhyana

Worldly and Supramundane

*A. The Six Wondrous Dharma Gates

*B. The Sixteen Exceptional Practices

*C. The Dhyana of Clear Insight

These three Dharma gates are also called the Purifying Dhyana practices. The explanation of Purifying Dhyana differs slightly from that in the Abhidharma treatises, but the arrangement according to the successive stages of depth is the same as that explained in Fascicle Five. Within the teaching, however, three kinds of dhyana are established to liberate sentient beings. They are divided in this way because practitioners have three different types of faculties.

1. Those whose wisdom faculty is strong but whose power of concentration is weak are therefore taught the practice of the Six Wondrous Gates. Because practitioners of the Six Wondrous Gates possess a strong wisdom faculty, they can develop undefiled wisdom while in the concentration of the desire realm or the First Dhyana; they do not necessarily have to attain the higher levels of dhyana before developing the undefiled wisdom.

2. Those whose faculty of meditative concentration is strong but whose wisdom faculty is weak are therefore taught the practice of the Sixteen Exceptional Practices. Because their wisdom faculty is weak, they cannot develop the undefiled wisdom at the lower levels of dhyana. Because their power of concentration is strong, they must fully cultivate the higher levels of meditative concentration before they can cultivate and realize the Path.

3. Those whose faculties of wisdom and meditative concentration are equal are taught the Dhyana of Clear Insight. The Dhyana of Clear Insight fully encompasses the fundamental dhyanas and possesses an exceedingly skillful and subtle wisdom of contemplative illumination; thus, the undefiled wisdom can be developed at every level, from the lower to the higher dhyanas. This is an explanation given according to practitioners’ faculties. An explanation in terms of methods of counteraction would not be appropriate here. By studying the five preceding dhyana Dharma gates, this will become clear.

*A. THE SIX WONDROUS DHARMA GATES

This section consists of three parts:

– Explanation of the terms

– Discussion of the stages

– Explanation of cultivation and realization

EXPLANATION OF THE TERMS

The Six Wondrous Gates are six methods of dhyana contemplation:

I- Counting the Breath

II- Following the Breath
III- Cessation

“Wondrous” refers to nirvana. Because these wondrous practices enable one to reach nirvana, they are called Wondrous Gates, and collectively they are called the Six Wondrous Gates. Among these Six Wondrous Dharma Gates, three are practices of wisdom and three are practices of meditative concentration. The principles of “concentration cherishing, wisdom urging onward,” and of being both conditioned and undefiled, are all contained herein.

DISCUSSION OF THE STAGES

The order of the stages of the Six Wondrous Gates is not fixed. Why is this? If a practitioner skillfully practices these six contemplations within the concentration of the desire realm or the stage preceding the First Dhyana, merely accomplishing the sixth contemplation, “Purification,” will enable the practitioner to develop the undefiled wisdom of the Three Vehicles. How much more swiftly, then, would one realize the Path by advancing to the higher levels of dhyana? Nevertheless, this section differs in certain respects from the preceding one, for the Sutra of Auspicious Manifestations states: “On the basis of these six practices, twelve Dharma gates arise.” Reasoning from this, the sequence of the Six Wondrous Gates is not fixed.

EXPLANATION OF CULTIVATION AND REALIZATION

If the cultivation and realization of these six contemplative practices were explained extensively, all methods of meditative concentration would fall within the scope of the Six Wondrous Gates. Here, however, only the successive stages of entering the Path will be taken as the basis for explaining the characteristics of the cultivation and realization of the Six Wondrous Gates.

The explanation of the cultivation and realization of the Six Wondrous Gates is divided into twelve gates. Why? Because the method of counting the breath has two aspects: cultivating the counting of the breath and corresponding with the counting of the breath. The same applies through to cultivating Purification and corresponding with Purification. Therefore, the explanation of the cultivation and realization of the Six Wondrous Gates is now divided into twelve gates.

I- COUNTING THE BREATH

There are two aspects:

Cultivating the Counting of the Breath: The practitioner regulates the breath until it becomes gentle and peaceful, neither obstructed nor hurried, and then calmly counts the breaths from one to ten. The mind is gathered upon the count and is not allowed to become distracted. This is called cultivating the counting of the breath.

Corresponding with the Counting of the Breath: The practitioner’s mind naturally recognizes the breaths from one to ten without deliberate exertion, while mind and breath naturally remain settled. Once the breath has become still and the thoughts have gradually grown subtle, the practitioner recognizes that counting the breath is coarse and no longer wishes to count. The practitioner therefore relinquishes the method of counting the breath in order to cultivate the method of following the breath.

II- FOLLOWING THE BREATH

This also has two aspects:

Following the Breath: The practitioner abandons the practice of counting the breath and, with one-pointed mind, follows the inhalations and exhalations. The mind abides with the breath and is not allowed to become scattered. This is called cultivating the following of the breath.

Corresponding with the Following of the Breath: As the mind gradually becomes subtle, the practitioner clearly knows whether the breath is long or short and how it enters, leaves, and pervades the entire body. Mind and breath depend upon each other and move naturally, while thoughts become still. This is called “corresponding with the following of the breath.” The practitioner recognizes that the method of following the breath is coarse, and the mind becomes weary of it and wishes to relinquish it, like a sick and exhausted person who wishes to sleep and rest and takes no pleasure in performing any activity. At this time, the practitioner should relinquish the practice of following the breath and cultivate Cessation.

III- CULTIVATING CESSATION

This also has two aspects:

Cultivating Cessation: Employing the method of restraining the mind to cultivate cessation—one of the three methods of cultivating Cessation—the practitioner restrains mental activity and brings all thoughts to an end, neither attending to the breath nor counting it. When mental activity becomes still, this is called cultivating Cessation.

Corresponding with Cessation: The practitioner personally recognizes that body and mind are tranquil and are gradually entering concentration. The characteristics of objects inside and outside the body are no longer perceived. Because the power of concentration sustains the mind, mental activity naturally remains unmoving, as in the concentration of the desire realm or the stage preceding the First Dhyana.

At this time, the practitioner reflects: “Although this samadhi is unconditioned, quiescent, peaceful, and blissful, without the skillful means of wisdom it cannot destroy birth and death.” The practitioner further reflects: “This concentration belongs to causes and conditions. It exists through the combination of the skandhas, dhatus, and ayatanas; it is false and unreal. I do not presently see or understand this and therefore must illuminate it.” Reflecting in this way, the practitioner’s mind does not cling to the practice of Cessation but gives rise to the method of Contemplation.

IV- CULTIVATING CONTEMPLATION

There are two aspects:

Cultivating Contemplation: There are three kinds of contemplation:

– The practice of wisdom: the genuine contemplative illumination of wisdom.

– Attaining understanding: contemplation through constructed visualization.

– Contemplation of reality: contemplation of the characteristics of actual phenomena. Dhyana practices such as the Six Wondrous Gates, the Sixteen Exceptional Practices, and the Contemplation of Clear Insight must first be cultivated through contemplation of reality in order to be accomplished. Afterward, the practice of wisdom is used to contemplate and illuminate the underlying principle and thereby enter the Path. Why is it called “reality”? The body and life received as the karmic fruit of this existence are formed through the combination of the four great elements and the thirty-six impure constituents. Yet because ignorance conceals them, the mind’s eye has not opened and become clear, and one cannot see them in accordance with reality. If one can contemplate them with single-minded concentration, the mind’s eye opens and becomes clear, enabling one to see in accordance with reality. This is therefore called “reality.”

The two contemplative methods of the practice of wisdom and attaining understanding will be analyzed more extensively in the chapters explaining the Four Noble Truths, the Twelve Links of Dependent Origination, and the Nine Contemplations.

How does one cultivate contemplation of reality? While maintaining the mind in meditative concentration, the practitioner uses wisdom to discern and contemplate the exceedingly subtle inhalations and exhalations within the body, which are like wind in empty space. The practitioner contemplates the thirty-six constituents of the body—skin, flesh, sinews, bones, marrow, and so forth—as all being unreal, like the layers of a plantain trunk. Through visualization, the practitioner sees that the impure substances inside and outside the body are truly repulsive.

The practitioner contemplates that all pleasurable and joyful feelings ultimately disintegrate and perish; they bear the mark of suffering and are not true happiness. The practitioner further contemplates that consciousness is impermanent, arising and ceasing from moment to moment without abiding, and that there is nothing to which one may cling. While in concentration, the practitioner further contemplates that all wholesome and unwholesome dharmas arise through the conjunction of causes and conditions and are originally devoid of inherent nature.

By contemplating in this way, one can destroy the four inverted attachments of ordinary beings—the attachments that dharmas are permanent, pleasurable, self, and pure. Since dharmas possess neither a personal self nor a self of phenomena, upon what could the state of concentration depend? This is called Cultivating Contemplation.

Correspondence with Contemplation: When the practitioner contemplates as described above, one perceives the inhalations and exhalations passing throughout the pores. The mind’s eye opens and becomes luminous, clearly seeing the thirty-six constituents and the various microorganisms within the body. Everything inside and outside the body is impure; all feelings are oppressed by suffering and change from moment to moment; and all things are originally devoid of inherent nature. The mind that gives rise to such joy and sorrow has no basis of support. Through this, the practitioner realizes the Four Foundations of Mindfulness and destroys the four inverted attachments. This is called “correspondence with Contemplation.”

After understanding and contemplative insight have unfolded, the mind takes objects as its conditions and discriminates in order to break them down. Realizing that thoughts flow and fluctuate and are not the true path, the practitioner should then relinquish the method of Contemplation and cultivate Returning.

V—CULTIVATING RETURNING

There are two kinds:

Cultivating Returning: The practitioner already knows that the method of Contemplation arises from the mind and that, even when it analyzes objects, it cannot accord with the original source. One must turn back and contemplate: From where does this mind arise? Does contemplation arise from the mind, or does contemplation arise apart from the mind? If contemplation arises from the mind, then contemplation must already have existed previously; yet in reality this is not so. Why? Because in the three methods of counting the breath, following the breath, and cultivating cessation, there was as yet no practice of contemplation.

If Contemplation does not arise from the mind, then does this mind arise only after the former mind has ceased, or does it arise without the former mind ceasing? If it does not arise after cessation, then both minds exist simultaneously. If it arises only after cessation, then once the former mind has ceased, it cannot give rise to the contemplating mind. If one maintains that it arises through both cessation and non-cessation, or even that it arises through neither cessation nor non-cessation, none of these positions can be established.

One should therefore know that this contemplating mind has fundamentally never arisen. Because it is unarisen, it does not exist; nonexistence is emptiness, and because it is empty, there is no contemplating mind. If there is no contemplating mind, how could there be an object of contemplation? Both the object contemplated and the wisdom that contemplates disappear. This is the essential point of returning to the source and is therefore called Cultivating Returning.

Correspondence with Returning: After the wisdom of the mind has unfolded, without any need for strenuous effort, it naturally and silently functions to break down the method of Contemplation and return to the source. This is called “correspondence with Returning.” The practitioner should understand that if, having left behind object and wisdom, one wishes to return to a state without object or wisdom, one instead becomes bound by object and wisdom, because the mind still follows the two extremes. At this point, one should relinquish the method of Returning and settle the mind upon the path of Purification.

VI—CULTIVATING PURIFICATION

There are two kinds:

Cultivating Purification: Because the practitioner knows that form is pure, one does not give rise to deluded conceptual discrimination. The same is true of feeling, perception, formations, and consciousness. To put an end to the defilement of deluded thoughts, the defilement of discrimination, and the defilement of attachment to self is called Cultivating Purification.

In brief, when the mind is constantly pure, this is called cultivating Purification. Since there is neither one who cultivates nor anything cultivated, and neither purity nor impurity, it is called cultivating Purification.

Correspondence with Purification: While cultivating as described above, mind and wisdom suddenly come into correspondence. Unobstructed skillful means naturally and gradually unfold, and the practitioner realizes the samadhi of right attainment, with the mind no longer depending upon anything.

Realization of Purification is also of two kinds:

– Analogous realization: the five preceding expedient practices unfold in a manner analogous to undefiled wisdom.

– True realization: When the practitioner gives rise to the undefiled wisdom of the Three Vehicles—such as patience with the Dharma of suffering, up to the ninth unobstructed path, and so forth—the defiling afflictions within the Three Realms are completely exhausted. This is called Realization of Purification.

Furthermore, when the practitioner contemplates that sentient beings are originally empty, this is called Contemplation; when one contemplates that true dharmas are also empty, this is called Returning; when one contemplates that equality is also empty, this is called Purification. When this nature of emptiness corresponds with samadhi, it is called Contemplation. When signlessness corresponds with samadhi, it is called Returning. When non-action corresponds with samadhi, it is called Purification.

All external contemplation is called Contemplation; all internal contemplation is called Returning; and all contemplation that is neither external nor internal is called Purification. Therefore, the brahmin ascetic Seni said: “Wisdom is not attained through internal contemplation; wisdom is not attained through external contemplation; wisdom is not attained through either internal or external contemplation; nor is wisdom attained through non-contemplation.”

The bodhisattva’s contemplation that proceeds from the provisional into emptiness is called Contemplation; contemplation that proceeds from emptiness into the provisional is called Returning; contemplation that the provisional and emptiness are originally the one mind is called Purification. If the practitioner cultivates in precisely this way, these Six Subtle Gates are indeed the Dharma of the Mahayana.

Furthermore, when all Buddhas of the three times first entered the path, they likewise used these Six Subtle Gates as the foundation for entering the path. For example, when Buddha Shakyamuni went beneath the Bodhi tree, he contemplated the practice of anapana, comprising counting the breath, following the breath, cessation, contemplation, returning, and purification. Repeatedly applied, these developed into twelve kinds.

Through them, he realized all Dharma gates, subdued the armies of Mara, and accomplished the fruit of the path. Therefore, when bodhisattvas cultivate the Six Subtle Gates, they are endowed with the entirety of the Buddha-Dharma. This practice of the Six Subtle Gates is precisely a practice of Mahayana bodhisattvas.

Since the present purpose is to explain another matter, it is discussed here only in brief.

– B. THE SIXTEEN EXCELLENT PRACTICES

The explanation is divided into three parts:

– Explanation of the term

– Establishing the distinctions among the methods of contemplation

– Clarification of cultivation and realization

1. EXPLANATION OF THE TERM

The Sixteen Excellent Practices are sixteen especially excellent contemplations belonging to mindfulness of breathing: knowing when one inhales; knowing when one exhales; knowing whether the breath is short or long; knowing that the breath pervades the entire body; calming all bodily activities; experiencing joy; experiencing bliss; experiencing all mental formations; gladdening the mind; concentrating the mind; liberating the mind; contemplating impermanence; contemplating dissolution; contemplating dispassion; contemplating cessation; and contemplating relinquishment. These contemplations are collectively called the Sixteen Excellent Practices. “Sixteen” denotes the number sixteen. “Excellent Practices” is a name established on the basis of causes and conditions.

Before the Buddha appeared in the world, practitioners of non-Buddhist paths had already cultivated and attained the Four Dhyanas and the Four Formless Attainments. However, because they lacked methods of contemplative practice with which to counteract the afflictions, they could not escape birth and death. After the Tathagata attained the path, he taught the Four Noble Truths to disciples of keen faculties, such as Mahanama(1), Shariputra, and others, and they immediately realized the path.

Although such venerable ones as Mahakashyapa(2), Hina(3), and others also heard the Tathagata teach the Four Noble Truths, they were unable to attain awakening. Therefore, the Tathagata instructed them to cultivate contemplation of impurity as an antidote to destroy the afflictions. Thus, he first taught them methods of contemplating impurity, such as the Nine Perceptions, the Eight Liberations, and so forth. At that time, immeasurably many who cultivated these contemplations realized the path.

There are also sentient beings whose minds of sensual desire have already dried up, or who have become excessively weary of the body. When they contemplate impurity, their weariness grows ever stronger, and they become increasingly disgusted with their own bodies. Consequently, before the fruit of the undefiled has arisen, they ask others to kill them. Such incidents are recorded very clearly in the Vinaya Pitaka.

For this reason, the Buddha instructed the bhiksus to abandon the contemplation of impurity and instead cultivate a more excellent contemplation called the “Sixteen Excellent Practices.” If practitioners cultivate in accordance with these, they can realize the Way. The Sixteen Excellent Practices all contain both concentration and contemplation and fully encompass the various gates of dhyana. Nourished by Dharma joy, bliss, and so forth, practitioners delight in them and thus avoid the calamity of suicide. Moreover, because they employ true contemplation for examination, they no longer cling to the various levels of dhyana and can thereby give rise to the undefiled.

In this method of contemplation, whether advancing or withdrawing, one proceeds with great ease and does not cling to either extreme. Because it has the efficacy of enabling realization of the Way, it is called “Excellent.”

QUESTION: If so, the contemplative dhyanas should first be explained, followed by the pure dhyanas. Why is this? According to the doctrinal arrangement, the pure dhyanas come after the contemplative dhyanas. If considered in terms of practice, the Excellent Practices also transcend both extremes, and therefore they too should be placed afterward, should they not?

ANSWER: What is presently being discussed is the relative depth and power of the characteristics and functions of dhyana concentration, not their use in responding to conditions for the benefit of sentient beings. Why? Because practices such as the Eight Liberations and Eight Fields of Mastery all bring about liberation through contemplative examination. The power of contemplation can transform mental perceptions and is very strong in eliminating the fetters.

This method of the “Excellent Practices” consists only of true contemplation. It enables one to see the thirty-six substances within the body, but its operative power is weak and cannot quickly eliminate the fetters, while its merit is also shallow and slight. It therefore must be explained first.

When contemplating impurity, once one has contemplated human bones until they have completely disintegrated, one can no longer contemplate the signs of the breath entering and leaving through the pores of the body. Therefore, only after cultivating the true contemplation of the Sixteen Excellent Practices does one proceed to contemplate the Nine Perceptions, the Eight Liberations, and so forth, thereby bringing them to complete fulfillment. Thus, the meaning is not mistaken. Furthermore, in the Extensive Vehicle Chapter of the Larger Prajnaparamita Sutra, the Sixteen Excellent Practices are also taught first, followed by such contemplative dhyanas as the Nine Perceptions and the Eight Liberations. This is cited as evidence, and there should be no doubt about it.

2. ESTABLISHING THE DIFFERENT METHODS OF CONTEMPLATION

There are two interpretations:

One master says: the cultivation of the Sixteen Excellent Practices corresponds to the Four Foundations of Mindfulness. If they are explained through the Four Foundations of Mindfulness, they are already complete at the level of desire-realm concentration, the preparatory concentration, and up to the first dhyana. It is not that one cannot advance to higher levels of dhyana, but the contemplative practices there are too few to be complete. For example, the fourth dhyana lacks joy, bliss, the in-breath and out-breath, and so forth. It would therefore be inconvenient to explain the foundations of mindfulness in terms of Dharma joy, bliss, and breathing.

There are also two different interpretations of the Four Foundations of Mindfulness. One master says: “Of these sixteen practices, the first five correspond to the foundation of mindfulness of the body; the middle three correspond to the foundation of mindfulness of feelings; the next three correspond to the foundation of mindfulness of mind; and the final five correspond to the foundation of mindfulness of dharmas.” This master’s statement that the Sixteen Excellent Practices correspond to the Four Foundations of Mindfulness is based on the Dhyana Sutra.

1/ Contemplate the in-breath until the breath ceases.

2/ Contemplate the out-breath until it stops at the tip of the nose.

3/ Contemplate whether the breath is long or short: if the body is unsettled and the mind within is greatly distracted, the breath is short. If the body is settled and the mind is tranquil, the out-breath is long.

4/ Contemplate the breath throughout the whole body: when body and mind have become settled, the breath is unobstructed, as though one were drinking in the air, which fills the entire body.

5/ Calm the bodily formations: (“cease all bodily activity”) “feeling and perception” belong to mental formation; “initial and sustained thought” belong to verbal formation; and the “in-breath and out-breath” belong to bodily formation. Once the “breath pervades the whole body,” the coarse thoughts of initial and sustained thought disturb the mind. One must therefore remove these coarse faults, which is called “calming the bodily formations.” These five practices belong to the foundation of mindfulness of the body. The following three belong to the foundation of mindfulness of feelings.

6/ Experience joy: this means abandoning coarse breathing, allowing body and mind to become settled, and experiencing gladness, which is called joy.

7/ Experience bliss: there is only subtle joy, while a pleasant sensation pervades the entire body, so that body and mind are both at ease. The glad sensation within the mind is called bliss.

8/ Experience the mental formations: once the pleasant feeling becomes full, the various mental factors arise in dependence upon it. Because the mind relies upon this pleasant state, this is called experiencing the mental formations.

9/ Gladden the mind: once the mind rests upon a single object, if there is no understanding through wisdom, it will sink into stillness and obscurity. One must therefore joyfully arouse the mind so that it does not sink into torpor; this is called gladdening the mind.

10/ Gather the mind: because excessive joy causes the mind to become agitated and restless, one must continually gather the mind and bring it back, not allowing it to scatter after conditioned objects. This is called gathering the mind.

11/ Liberate the mind: when the mind is neither restless nor distracted and is not bound, this is called liberation.

12/ Contemplate impermanence: once the mind has attained mastery and is neither torpid nor distracted, it can contemplate the impermanence of all dharmas, which arise and cease from thought-moment to thought-moment and provide no lasting happiness. This is called impermanence.

13/ Contemplate dissolution: contemplate that before long this body will disperse, decay, perish, and disappear, and that it is not a true and enduring dharma. This is called dissolution.

14/ Contemplate dispassion: contemplate that this body is the source of suffering, so that the mind wishes to leave it behind. This is called dispassion.

15/ Contemplate cessation: illuminate and observe that the mind which rests in cessation contains many dangers and faults; therefore, one does not wish to abide in this mind. This is called cessation.

16/ Contemplate relinquishment: contemplate and perceive that all dharmas contain dangers and faults, and therefore wish to relinquish them all.

These sixteen contemplations of breathing have wisdom as their intrinsic nature, for there is not a single breath of which the mind is unaware. That treatise master explained the Sixteen Excellent Practices, but at present the original text of the sutra has not been seen. Since this interpretation has merely been transmitted by others, I dare not offer an opinion, nor is it certain that it must be so.

Another treatise master explains: “It is not impossible to correlate these sixteen practices with the Four Foundations of Mindfulness, but dividing them in this manner is truly inappropriate.”

If the sixteen practices of the undefiled are correlated with the Four Noble Truths, each truth includes four aspects—suffering, its origin, its cessation, and the path—four multiplied by four making sixteen. The defiled practices are likewise. In the Four Foundations of Mindfulness, each foundation must also include all four—body, feelings, mind, and dharmas—four multiplied by four making sixteen. The meaning is the same as above.

It was stated above that the foundation of mindfulness of the body has five aspects and that bodily formation belongs to the foundation of mindfulness of the body, but this interpretation is incorrect. Why? Because the body and breath are bodily formation. As recorded in the Mahasamnipata Sutra: “The breath encompasses all three formations—bodily, verbal, and mental.” Thus, it is not exclusively bodily formation.

Bodily formation is presently explained as stated in the Mahayana Treatise: “Formation means bodily karma. All wholesome and unwholesome karma arises from the mind. The body and the breath are insentient things and cannot create wholesome or unwholesome karma; they merely serve as the causes and conditions for actions.”

The body exists because the mind comes to receive a body, causing the body to engage in activity; hence it is called the body. Now, in explaining the foundation of mindfulness of feeling and the foundation of mindfulness of the body, there are no bodily formations; this is precisely the elimination of formations. Therefore, one should know that the contemplation of “calming the bodily formations” belongs to the foundation of mindfulness of feeling, because the foundation of mindfulness of feeling also fully encompasses all four dharmas: body, feeling, mind, and dharmas.

The preceding section stated that the foundation of mindfulness of dharmas has five kinds and that contemplation of impermanence belongs to the foundation of mindfulness of dharmas. This is also incorrect. Why? Because all the sutras state: “Contemplate the mind as impermanent; contemplate dharmas as non-self.” Therefore, contemplation of impermanence should belong to the foundation of mindfulness of the mind. Since each foundation of mindfulness must fully contain all four kinds, four multiplied by four makes sixteen; only then can the meaning above be understood comprehensively.

The second treatise master further said that the “sixteen dharmas” of the Special Excellence must be “set in correspondence.” That is, a method of correlation and comparison is established with the eight contemplative practices and the various dhyanas, because they are mutually related, as follows:

1. Knowing the in-breath.

2. Knowing the out-breath. These two dharmas correspond to the “contemplation of counting the breath.”

3. Knowing whether the breath is long or short. This corresponds to the “concentration of the desire realm.”

4. Knowing the breath throughout the entire body. This corresponds to the “concentration of the stage preceding attainment.”

5. Calming the bodily formations. This corresponds to the “factor of initial application in the first dhyana.”

6. Experiencing joy. This corresponds to the “factor of joy in the first dhyana.”

7. The mind experiencing bliss. This corresponds to the “factor of bliss in the first dhyana.”

8. Experiencing the mental formations. This corresponds to the “factor of one-pointedness in the first dhyana.”

9. Gladdening the mind. This corresponds to the “factor of joy arising from inner purity in the second dhyana.”

10. Concentrating the mind. This corresponds to the “factor of one-pointedness in the second dhyana.”

11. Liberating the mind. This corresponds to the “factor of bliss in the third dhyana.”

12. Contemplating impermanence. This corresponds to the “immovable concentration of the fourth dhyana.”

13. Contemplating dispersal and emergence. This corresponds to the “concentration of infinite space.”

14. Contemplating dispassion. This corresponds to the “concentration of the sphere of infinite consciousness.”

15. Contemplating cessation. This corresponds to the “concentration of the sphere of nothingness.”

16. Contemplating relinquishment. This corresponds to the “concentration of the sphere of neither-perception-nor-non-perception.”

According to this treatise master’s analysis, from the time the practitioner first begins to discipline the mind until dhyana concentration unfolds, all the methods of contemplative practice are explained fully and clearly. Therefore, this treatise master’s interpretation is far superior to those of the preceding masters.

3. EXPLANATION OF CULTIVATION AND REALIZATION

Using the mind to explain the characteristics of cultivation and realization.

Cultivation means applying the mind to practice while the mind is not yet in correspondence.

Realization means that the mind has already come into correspondence and can unfold naturally.

These three treatise masters established contemplative methods that differ in certain respects; therefore, the characteristics of cultivation and realization also differ.

– The first two masters said: Within the concentration of the desire realm, the stage preceding attainment, and the first dhyana, the four foundations of mindfulness are used to explain the sixteen dharmas of the Special Excellence. In general, these contemplative methods differ in certain respects from those in the Six Subtle Dharma Gates. Their classifications also differ. If one carefully investigates and compares the principles contained therein, one will understand.

We shall now discuss the interpretation of the third treatise master. This master uses the method of “setting correspondences throughout the three realms” to explain the sixteen dharmas of the Special Excellence, because the preceding section did not explain this wisdom-contemplation. The reason the characteristics of cultivation and realization, together with the method of “setting correspondences,” are now presented is to correlate and compare them with the sixteen dharmas of the Special Excellence.

1. Knowing the in-breath

2. Knowing the out-breath

These two dharmas are used to correspond with the method of counting the breath, because the method of regulating the breath is also like the method of counting the breath explained previously.

At this time, after the practitioner has regulated the breath, the mind gradually follows the breath. When inhaling, one clearly knows the breath as it passes from the tip of the nose to the navel; when exhaling, one clearly knows the breath as it passes from the navel to the nose. When the practitioner concentrates and observes in this manner, following the breath, the mind does not become scattered.

At this time, the practitioner clearly knows the coarse and subtle characteristics of the breath. If the breath has the characteristics of “wind, air, or panting,” it is called coarse. If the breath has the characteristic of a subtle respiration, it is called subtle. If the in-breath is coarse, one must regulate it until it becomes gentle. This is called knowing the coarseness and subtlety of the breath.

It is like a gatekeeper who clearly knows those who go out and those who come in, and also distinguishes good people from bad. If a person is good, the gatekeeper allows that person to enter; if a person behaves badly, the gatekeeper prevents that person from entering.

Knowing coarseness and subtlety means that the practitioner clearly knows that the breath entering the body has the characteristic of coarseness, while the outgoing breath has the characteristic of subtlety. Why? Because the in-breath flows smoothly and swiftly and therefore manifests the characteristic of coarseness. The out-breath is slow and gentle, and therefore its characteristics are exceedingly subtle.

Knowing lightness and heaviness means clearly knowing that inhalation feels light and exhalation feels heavy. Why? Because when the air enters and pervades the whole body, it makes the body feel light and buoyant. When the breath goes out, the air within the body is exhausted, and therefore the body feels heavy.

Knowing whether the breath is smooth or obstructed: when inhaling, one feels an unobstructed flow; when exhaling, one feels resistance. Why? Because when the breath enters, the external air flows inward with great ease, and therefore it feels unobstructed and “smooth.” When the breath passes from within the body to the outside, expelling impure substances, the pores become blocked and congested, producing a sensation of resistance or “obstruction.”

Knowing whether the breath is cold or hot: when inhaling, one feels cold; when exhaling, one feels hot. Why? Because the air enters from outside and therefore produces a sensation of cold. When exhaling, warm air from within the body is expelled, and therefore one feels heat.

Knowing whether the breath is long or short means recognizing the long breath and the short breath. Because inhalation flows smoothly and swiftly, the in-breath feels short. Because exhalation encounters resistance, the out-breath feels slow and long.

The practitioner should know that because of the in-breath and out-breath, the afflictions and sufferings arise, and the cycle of birth and death continues forever without ceasing. On this account, a mind of apprehension arises. As the practitioner follows the breath and recognizes its various characteristics, this is called “knowing the out-breath and knowing the in-breath.”

QUESTION: Why is this method used in place of the method of counting the breath?

ANSWER: In the method of counting the breath, one merely counts the breaths with an obscured mind, without contemplative practice. When realization is attained through this method, it can easily give rise to the afflictions of craving, views, and conceit.

Craving means craving and attachment toward the method of counting the breath.

Views means believing oneself capable of practicing this method.

Conceit means considering one’s practice of this method superior to that of others, thereby giving rise to a mind that despises others.

The method of following the breath is now used in place of the method of counting the breath. When practicing the method of following the breath, one can clearly know that the breath is impermanent and that life depends upon the breath. As long as the breath remains, there is life; if a single breath does not return, life immediately ends. Having known that the breath is impermanent, one sees that bodily life is precarious. Because one knows that the breath is impermanent, the mind no longer gives rise to craving. Knowing that the breath is not the self, one does not give rise to attachment to views. Awakening to impermanence, one does not give rise to self-conceit.

Thus, as soon as the practitioner begins to cultivate this method, one is already able to eliminate the fetters and afflictions. This is where it differs from the contemplation of counting the breath.

Furthermore, when the practitioner’s mind follows the breath, becoming free from distraction and thereby entering dhyana concentration, it is called “also involving craving.” Because one awakens to impermanence, it is called “also arousing diligent effort.” Because it corresponds with dhyana concentration, it is called “also conditioned.” Because one contemplates without craving or attachment toward this dhyana concentration, it is called “also unconditioned.”

Furthermore, when cultivating contemplation by counting the breaths, because one merely uses a dim and deluded mind to count numbers, without the wisdom of illuminating contemplation, after attaining meditative concentration the mind sees and knows nothing. Now, by cultivating the method of following the breath, one can use a lucid mind to contemplate and illuminate the breath. After attaining meditative concentration, the mind’s eye immediately opens and becomes luminous, clearly seeing the thirty-six substances within the body and dispelling craving, attachment to views, and self-conceit. This is precisely where the Sixteen Special Excellences surpass the method of counting the breaths.

3. Knowing the Breath as Long or Short

This method is used comparatively to overcome desire-realm concentration. When desire-realm concentration is attained, the state within concentration is tranquil and lucid, yet not even the slightest characteristic of the breath is perceived. In these sixteen methods, however, as soon as concentration is first attained, one is immediately able to know whether the breath is long or short.

How is this known? When the mind is settled, one knows that the incoming breath is long and that the outgoing breath is short. Why? Because when the inner mind abides in tranquility, the breath follows the mind inward, and thus the incoming breath is felt to be long. Since the mind does not engage with external objects, the outgoing breath is perceived as short.

Knowing the breath as long pertains to a subtle mind; knowing the breath as short pertains to a coarse mind. When the mind is subtle, the breath is gentle. Because the breath is gentle, when inhaled from the nose to the navel, it enters slowly and at length; likewise, when the breath proceeds outward from the navel to the nose, it is also gentle and slow. When the mind is coarse, the breath is coarse. If the breath is coarse, then when inhaled from the nose to the navel, it travels swiftly and briefly; likewise, when exhaled from the navel to the nose, it is swift and brief.

Because the mind is subtle, one knows the breath as short. Because the mind is coarse, one knows the breath as long. Why? As thoughts gradually become tranquil, the outgoing breath ends after proceeding from the navel to the chest, and as the incoming breath reaches only the throat, one immediately knows that the breath has ended. It is because the mind is tranquil that one can know the breath as short.

A coarse mind knows the breath as long because the practitioner’s mind is coarse; therefore, one knows the breath as traveling from the navel to the nose and from the nose to the navel, over a distant and lengthy course. Because the mind is coarse, the breath is perceived as long. If, over a short course, the breath can be perceived as long, the power of concentration is extremely subtle. If, over a long course, the breath is perceived as short, the power of concentration is still coarse.

Why is this so? When the breath proceeds from the nose to the navel and then ends, although the course is short, the time is long, so it takes a very long time for the breath to reach the navel. This is because the time is long while the course is short. According to this explanation, perceiving a long breath over a short course means that this concentration is subtle.

Perceiving a short breath over a long course means that the concentration is coarse. For example, when thoughts are coarse, the breath travels the long course from the nose to the navel in an exceedingly short time, and when exhaled it immediately reaches the nose. Why? Because thoughts remain coarse, the air of the breath moves swiftly. Although the course is long, the breath is short; this short breath pertains to a coarse mind.

Therefore, it is said: “What is long within the short is coarse; what is short within the long is subtle.”

The practitioner perceives the duration of the breath as long or short and clearly knows impermanence, because thoughts arise and cease without constancy, thereby producing the differing characteristics of long and short breaths. Thus, when desire-realm concentration is attained, the mind’s awakening to impermanence becomes even clearer.

Because desire-realm concentration is attained, it is called “also fondness”; because one contemplates the movement of the breath and awakens to impermanence, it is called “also investigation.”

The foregoing has briefly introduced the characteristics of long and short breaths and how desire-realm concentration is overcome.

4. Knowing the Breath Throughout the Body

This method is used comparatively with access concentration. Ordinarily, when access concentration is attained, one merely perceives the body as empty like space. Yet in reality, the breath and the body are present; because the mind’s eye has not opened and become luminous, one neither recognizes nor sees them.

Now, when the practitioner cultivates these Sixteen Special Excellences and access concentration arises, the inner mind quietly enters concentration. One then perceives the body gradually appearing, resembling a shadow or a cloud, and clearly knows the breath entering and leaving through all the pores of the body. At this time, the practitioner also perceives that the characteristics of the breaths are alike and clearly knows that the incoming and outgoing breaths neither accumulate nor disperse. Because of their impermanent arising and cessation, one thereby knows that the body’s emptiness is illusory and unreal. Through this, the practitioner knows that arising and cessation occur from moment to moment without abiding.

Through the conjunction of three things—the body resembling a cloud, the outgoing breath, and the incoming breath—access concentration arises. Since all three are empty, upon what can the Dharma of concentration depend? The practitioner knows that even this emptiness does not exist and therefore no longer clings to concentration; thus, access concentration is overcome. The meanings of fondness and investigation are also contained therein.

QUESTION: In the Mahayana scriptures, the contemplation of the incoming and outgoing breaths is frequently taught. Why does this passage instead speak of knowing the incoming and outgoing breaths?

ANSWER: In fact, what is here called “knowing” is called “contemplation” in the scriptures. Yet, in reality, the method of contemplation has not yet been fully and completely developed; therefore, the word “knowing” is used here instead. The Extensive Vehicle Chapter of the Larger Prajnaparamita Sutra states: “When explaining the characteristics of the sixteen contemplations of the Special Excellences, it likewise always speaks of knowing the incoming and outgoing breaths, their length and shortness, and so forth.” This sutra is cited as proof; therefore, using the word “knowing” does not contradict the wording or meaning of the scripture. This will be explained more clearly in the section on contemplative wisdom.

5. Eliminating the Bodily Formations

This contemplation is used comparatively with initial and sustained thought in the first dhyana. The explanation is divided into two parts:

– Bodily formations

– Eliminating bodily formations

– Bodily formations: When the body of the desire realm gives rise to the first dhyana, the form produced by the four great elements of the form realm comes into contact with the desire-realm body. The bodily faculty of the desire realm gives rise to bodily consciousness, which experiences the contact of the form realm. Because the material forms of the desire realm and the form realm intermingle and mutually depend upon one another, this is called the Body.

Bodily formation means Contemplation. Because this contemplation arises from the body and discerns the activities and processes occurring within the body, it is called bodily formation.

– Eliminating bodily formations: Because the practitioner knows the breath throughout the entire body, the practitioner attains the first dhyana. The mind’s eye opens and becomes luminous, clearly seeing that the thirty-six substances within the body are extremely filthy and repulsive. At the same time, the practitioner knows that these thirty-six substances, being formed from the four great elements, constitute six parts: the head, torso, two arms, and two legs. None of these individual parts is the Body, and none of the four great elements is the Body. At this time, the practitioner can eliminate attachment to the desire-realm body.

– Eliminating the body of the first dhyana: Although the body still remains in the desire realm, it is impossible to find the four great elements of the form realm. This is called eliminating attachment to the body of the first dhyana.

Why is this so? If it is said that form produced by the four great elements of the form realm exists, does this form enter from outside, emerge from within, or abide somewhere in between? While contemplating in this manner, one sees that everything is ultimately empty. It is only because of inverted recollection and conception that the sensation of contact belonging to the form realm occurs. In reality, when carefully examined, it does not exist. Thus, attachment to the body of the first dhyana is overcome. After attachment to this body has been eliminated, bodily formations naturally cease.

Furthermore, before attaining the first dhyana, one created many wholesome and unwholesome karmic deeds through the desire-realm body. Now, by contemplating and seeing the body’s impure characteristics, one no longer creates wholesome or unwholesome karma or afflictions. Therefore, this is called eliminating bodily formations.

Through cultivating the sixteen contemplations of Distinctive Excellence, two kinds of attainment are obtained:

The merit of the five factors of the First Dhyana is as explained in the preceding chapter.

The merit of the five factors of pure dhyana is as follows:

– Knowing that the thirty-six constituents within the body are false and unreal is called Initial Application.

– Being able to distinguish this dhyana from the merits of desire-realm concentration and the fundamental dhyanas, recognizing their relative superiority and inferiority, is called Sustained Application.

– Being filled with the Dharma’s joy, so that the mind is exceedingly joyful within, is called Joy.

– Because the mind is free of defilements, one experiences ease and well-being; this is called Bliss.

– When right concentration is attained, it can render the mind unwavering; this is called One-Pointedness. Within this concentration, one accomplishes an exceedingly sublime and subtle experience of joy and bliss, yet the mind neither becomes tainted by nor clings to it. Therefore, it is called pure dhyana.

Furthermore, the Abhidharma Treatise states: “Obstructed indeterminacy means defilement, while unobstructed indeterminacy means undefiled, or ‘free of affliction.’” This refers precisely to these two kinds of meditative concentration, and therefore they should be analyzed extensively.

6. Experiencing Joy

This practice is used comparatively to dispel the factor of Joy in the First Dhyana and the experience of Joy in the fundamental dhyana.

After initial and sustained application arise from obstructing afflictions, afflictions arise because there is no wisdom of contemplative illumination; therefore, this joy should be relinquished.

The experience of Joy in the sixteen practices of Distinctive Excellence now under discussion arises from the initial and sustained application of pure dhyana. Only through the power of contemplative illumination and analysis does one comprehend the emptiness of initial and sustained application. One should therefore know that the joy arising from initial and sustained application is also empty. Thus, the mind no longer becomes attached to Dharma-joy. Since there are no faults, this is called experiencing Joy. It is like an arhat who no longer craves offerings and is therefore called Worthy of Offerings.

Furthermore, because one sees and knows reality as it truly is, genuine joy arises in the mind; this is called experiencing Joy.

7. Experiencing Bliss

This practice is used comparatively to dispel the factor of Bliss in the First Dhyana. Because the First Dhyana of ordinary beings lacks the wisdom of contemplative illumination, their minds become tainted by and attached to the realm of pleasure; therefore, practitioners should not accept this pleasure. The experience of Bliss in the sixteen practices of Distinctive Excellence is now explained: it means experiencing joy without sensual pleasure, for one knows that this Bliss is empty in its own nature. Because one does not cling to the sensation of Bliss, there are none of the faults of indulging in pleasure. Since the unconditioned bliss was not realized in the preceding stage, this is therefore called experiencing Bliss.

8. Experiencing All Mental Formations

This practice is used comparatively to dispel the One-Pointedness of the First Dhyana.

All mental formations encompass all dharmas. Mental formations are of two kinds: moving formations and unmoving formations.

Some explain: “From the First Dhyana through the Third Dhyana, they still belong to moving formations, for the cultivation remains subject to movement. Only from the Fourth Dhyana upward are they called unmoving formations.” Here, unmoving formation is now explained.

Unmoving formation: the four factors—initial application, sustained application, joy, and bliss—belong to moving formations, while the factor of One-Pointedness belongs to unmoving formation. These are also called “all mental formations.” This means cultivating until the mind becomes one-pointed and unmoving.

When ordinary beings attain the One-Pointedness of the First Dhyana, they immediately become attached to it. Therefore, when practitioners enter this concentration, they must relinquish it. The “experiencing of all mental formations” in the sixteen practices of Distinctive Excellence means knowing that this concentration is false and unreal, and is not the true mind; thus, one does not cling to it. Because no faults arise and one is able to attain samadhi and right absorption, it is called Experiencing All Mental Formations.

9. Gladdening the Mind

This practice is used comparatively to dispel the state of inward purity and joy in the Second Dhyana.

Why is this so? The Dharma-joy of the Second Dhyana arises from inward stillness, but because there is no wisdom of illumination, one commonly becomes tainted by and attached to the experience of Joy. The method of Distinctive Excellence uses wisdom to contemplate and illuminate the state of joy, knowing it to be false and unreal, so that the mind no longer clings to it. Because one sees and knows it exactly as it truly is, Dharma-joy immediately arises; this is also called the enlightenment factor of Joy. Because genuine Dharma-joy arises from the mind’s right contemplation, it is called gladdening the mind.

10. Collecting the Mind

This contemplative practice is used comparatively to dispel the One-Pointedness of the Second Dhyana.

Why is this so? Because the Dharma-joy of the Second Dhyana causes the mind to move, it must be gathered and collected; this is called collecting the mind. Collecting the mind in this way dispels the preceding false joy and gives rise to the joyful experience of Dharma-joy. Although this joyful experience arises from right concentration, it still has the fault of agitating the mind. One must turn back and contemplate its intrinsic nature, knowing that the intrinsic nature of Dharma-joy is originally empty and quiescent. Consequently, the mind is no longer scattered and does not follow the agitating sensation of joy; this is called Collecting. Therefore, the Great Collection Sutra states: “The moving mind reaches the mind.”

11. Establishing the Mind in Liberation

This practice is used comparatively to dispel the experience of Bliss in the Third Dhyana.

Why is this so? Because the Third Dhyana brings a sensation of pleasure throughout the entire body, when ordinary beings attain this state, most give rise to craving and become tainted, bound, and unable to attain liberation. Liberation, as explained here, means that when practitioners experience pleasure throughout the entire body, they immediately use wisdom to contemplate, illuminate, and dispel it. They know that pleasure arises from causes and conditions, is empty, has no intrinsic nature, and is false and unreal. Because practitioners contemplate and illuminate it in this way, they no longer cling to it, and their minds attain freedom. This is called liberating the mind.

12. Contemplating Impermanence

This practice is used comparatively to dispel the unmoving state of the Fourth Dhyana.

Why is this so? In the world, there are two kinds of dharmas: moving and unmoving. From the First Dhyana through the Third Dhyana, the mind experiences joy and bliss, causing it to move; these are therefore also called moving dharmas. The Fourth Dhyana is also called unmoving concentration. When ordinary beings attain this concentration, most mistakenly regard it as an eternal state and therefore become attached to and crave it. Practitioners now observe that the Fourth Dhyana possesses the three marks of arising, abiding, and ceasing, which continually change; these are marks of disintegration and insecurity. Thus, the sutra states: “All moving and unmoving dharmas of the world bear the marks of disintegration and insecurity.” Therefore, this is called Contemplating Impermanence.

13. Contemplating Emergence and Dissolution

This practice is used comparatively to dispel the state of the concentration of infinite space.

Emergence means departing from the form realm. Dissolution means the disappearance of the three kinds of form-dharmas: the five faculties, the five sense objects, and unmanifest form.

Emergence and Dissolution means escaping the state of concentration belonging to the form realm. Because practitioners’ minds rely upon the concentration of infinite space and roam freely at ease, they are not bound by form-dharmas. This is called Emergence and Dissolution. When ordinary beings attain this concentration, they mistakenly believe they have reached the secure state of true emptiness and therefore give rise to craving and attachment.

The contemplation of Emergence and Dissolution is now explained. When practitioners enter the concentration of infinite space, they clearly know that this concentration is formed through the conjunction of four things—feeling, perception, formations, and consciousness—and that it originally has no intrinsic nature. Therefore, they do not become attached to it.

Why is this so? If one says there is emergence and dissolution, is it space that emerges and dissolves, or the mind that emerges and dissolves? If one says that the mind emerges and dissolves, then the mind is altered by the three temporal marks—past, present, and future.

Yet the past has already ceased, the future has not yet arrived, and the present does not abide; how, then, could it emerge and dissolve, or “depart”? If one says that space emerges and dissolves, space is inherently insentient. Since it is insentient, how could it emerge and dissolve?

Through this, practitioners know that the concentration of infinite space is originally empty, and their minds no longer crave or cling to it. This is called Contemplating Emergence and Dissolution.

14. Contemplation of Freedom from Desire

This method is used correspondingly to overcome the Sphere of Consciousness concentration. Why is this so? All attachment to external objects is

called desire; from the Desire-Realm concentration up to the Sphere of Infinite Space concentration, all are realms external to the mind.

The Sphere of Infinite Space concentration takes an external object; when mental consciousness apprehends this concentration, it immediately clings to space. The Sphere of Consciousness concentration takes inner mental consciousness as its object and can free the mind from craving and attachment to the Sphere of Infinite Space concentration; it is therefore called Freedom from Desire. If ordinary beings attain this concentration, lacking the wisdom of contemplative insight, they regard the correspondence of mind and consciousness as a genuinely peaceful and secure concentration; they consequently give rise to craving and become attached to it.

The Contemplation of Freedom from Desire in the Special Excellence method is now explained: when practitioners attain this concentration, they employ contemplative wisdom to dispel it. If it is said that concentration is entered because the mind takes consciousness as its object and corresponds with consciousness, this is actually incorrect! Why?

Consciousness of the past, future, and present does not correspond with the present mind; how, then, can it be said that concentration is attained because the mind corresponds with consciousness throughout the three periods of time? Because a concentration dharma sustains the mind, it is called the Sphere of Consciousness concentration. One should therefore understand that this concentration dharma of consciousness is merely an empty name, false and unreal; hence it is called Freedom from Desire.

15. Contemplation of Cessation

This method is used correspondingly to overcome the Sphere of Nothingness concentration.

Why? The Sphere of Nothingness concentration takes the unconditioned object of mind as its object. The mind corresponds with the unconditioned, and this concentration is attained because a slight degree of mental consciousness arises in relation to that unconditioned object of mind. When ordinary beings attain this concentration, they believe that the mind has been entirely extinguished. They consequently become attached to it and cannot relinquish it, and thus are bound.

The Contemplation of Cessation is now explained: when practitioners attain this concentration, they immediately recognize that a slight degree of mental consciousness remains. Although this consciousness is extremely subtle, it is still formed through the conjunction of the four skandhas; it is impermanent, without self, false, and unreal. It is no different from filthy excrement: whether little or much, it remains foul and putrid and must not be clung to. This is called the Contemplation of Cessation.

16. Contemplation of Abandonment

This method is used correspondingly to overcome the Neither-Perception-nor-Non-Perception concentration.

Why? The Neither-Perception-nor-Non-Perception concentration is a counteractive dharma used to relinquish both the Sphere of Consciousness concentration and the Sphere of Nothingness concentration. From the First Dhyana downward, there are only methods that relinquish one side, not both.

Therefore, the term Abandonment has not previously been used. The Neither-Perception-nor-Non-Perception concentration can relinquish both perception and non-perception and is therefore called Abandonment. The Neither-Perception-nor-Non-Perception concentration is also the ultimate method of relinquishment; hence this term is used only at the end.

When ordinary beings attain this concentration, they believe they have attained nirvana. Because they lack the skillful wisdom of contemplative insight, they cannot relinquish it.

The Contemplation of Abandonment in the Special Excellence method is now explained: when practitioners attain this concentration, they immediately understand clearly that the four skandhas, the Twelve Links of Dependent Origination, the Three Realms, the ten kinds of subtle mind, and so forth are all formed through conjunction. Practitioners clearly understand that this concentration dharma is impermanent, suffering, empty, without self, false, and unreal; therefore, they no longer regard it as the peace and bliss of nirvana. Knowing that this concentration is originally empty and quiescent, their minds no longer cling to it. This is called the Contemplation of Abandonment.

When this concentration is perfected, the two kinds of Abandonment are fully present: relinquishing nirvana and relinquishing the fundamental dhyanas. Because birth and death are forever relinquished, it is called the Contemplation of Abandonment. At this time, practitioners relinquish the contemplation dharma and immediately realize the nirvana of the Three Vehicles! This resembles the occasion when the Buddha instructed Subhadda(4) to contemplate the subtle mental perceptions within the Neither-Perception-nor-Non-Perception concentration, whereupon he attained arhatship.

Attaining the Path does not necessarily require the complete cultivation of all sixteen Special Excellence methods. Practicing only two or three methods may also enable one to awaken to the Path! In some cases, those of keen faculties awaken to impermanence and realize the Path as soon as they begin practicing Following the Breath. This depends upon the faculties of each individual.

From the initial cultivation of meditative concentration onward, one can attain the fundamental dhyanas; hence these methods are called “also with outflows.” Because contemplative wisdom is used within concentration to analyze them so that attachment ceases, they are called “also without outflows.” Therefore, the Sixteen Special Excellences are said to be a type of dhyana that is “both with outflows and without outflows.” The individual contemplations corresponding to the various levels of meditative concentration within the Three Realms have now been introduced above.

Notes to Volume 7B:

(1) Mahanama: He was one of five men selected by King Suddhodana from the royal clan to attend Prince Siddhartha when the Prince left the city to renounce the household life. After the Prince attained the Path and became a Buddha, he first turned the Dharma wheel in the Deer Park and guided Mahanama and the other four to attain arhatship.

(2) Mahakasyapa (Great Kasyapa, Light-Drinker): He was an eminent disciple of the Buddha. He was born into a Brahmin family on the outskirts of Rajagriha. Three years after the Buddha attained enlightenment, he went to take refuge in the Buddha and attained arhatship after eight days of practice.

After the Buddha entered parinirvana, he became the leader of the Sangha and organized the First Council for the compilation of the scriptures at Rajagriha. After transmitting the Dharma to the Venerable Ananda, he entered Mount Kukkutapada and remained in meditative concentration, awaiting the advent of Maitreya Buddha, only then to enter nirvana. Among the Buddha’s disciples, he was renowned as the strictest practitioner of the dhutanga ascetic practices.

At the assembly on Vulture Peak, in the episode known as “Holding Up a Flower and Smiling” (in the Sutra of Brahma, the Heavenly King, Questioning the Buddha to Resolve Doubts, Taisho Revised Tripitaka), he received the mind-seal transmission from Shakyamuni Buddha. From that time onward, he became the First Patriarch of Indian Chan Buddhism.

(3) Hina (Kautthila): An arhat and great disciple of the Buddha who realized the principle that all five skandhas are empty. According to Scroll 12 of the Samyukta Agama Sutra, while he was on Mount Gridhrakuta, the Venerable Shariputra came to ask him about the meaning of the Twelve Links of Dependent Origination. He answered fluently, and Shariputra praised him as one endowed with eloquent wisdom who skillfully subdued those who came to challenge him.

(4) Subhadda: The final disciple to receive instruction from the Buddha and attain the Path shortly before the Buddha was to enter nirvana. He was already 120 years old when he attained the Path. He had long been highly intelligent, and upon hearing the Buddha teach the Noble Eightfold Path, he immediately renounced the household life and received ordination that very night. He diligently cultivated the pure conduct, and before the night had advanced very far, he attained arhatship and then passed into final nirvana before the Buddha.