坐禪三昧經

At that time, although the practitioner had attained one-pointedness of mind, the power of concentration was not yet mature, because the afflictions of the Desire Realm still disturbed it. Therefore, the practitioner employed skillful means to advance toward the cultivation of the First Dhyana, censuring and abandoning sensual desire.

How does one censure and abandon sensual desire?

– Contemplate the faults of the Desire Realm: sensual desires are impure, and each of them is unwholesome. One should therefore reflect upon the peace and joy of the First Dhyana.

How should sensual desire be contemplated?

– Contemplate sensual desire as impermanent and as an enemy of merit. It is like an illusion, like a magical transformation, unreal and unobtainable. When one thinks about a desire that has not yet been fulfilled, the deluded mind is already thrown into confusion; how much more so when one is bound by lust. Even the pleasures of the heavenly realms are not secure, much less those of the human realm. The human heart is infatuated with sensual desire and never grows weary of it, like fire encountering firewood or the sea swallowing rivers.

King Murdhaja, although the heavens rained down the seven treasures upon him and he became king of the four continents under heaven, was still not satisfied even when Shakra shared his throne with him.

King Nahusha, a gold-wheel-turning monarch, was driven by desire and fell into the realm of great serpents.

Likewise, an ascetic who ate fruit, wore garments of grass, dwelt in seclusion deep in the mountains, and sought the Way with disheveled hair still could not escape the ravages of the bandit of sensual desire.

The pleasure of sensual desire is very slight, while its poison and enmity are exceedingly great. Those immersed in sensual desire draw close to evil companions, while the virtuous keep their distance.

Desire is poisonous wine that deludes and intoxicates the foolish until death.

Desire is a deceiver that commands fools and causes them suffering in countless ways, leaving them no freedom.

Only by abandoning desire can body and mind become peaceful and enjoy immeasurable bliss.

Desire cannot be grasped, like a dog gnawing a dry bone. One obtains what one desires only after painful and exhausting pursuit; gaining it is exceedingly difficult, yet losing it is all too easy. It lasts only briefly and is not enduring, like awakening suddenly from a dream, whereupon everything vanishes.

Desire is a calamity: seeking it is already suffering, and obtaining it brings still more suffering. The more one obtains, the more one suffers. It is like fire encountering firewood—the more wood there is, the more fiercely it burns.

Desire is like a piece of meat over which a flock of birds contends.

In brief, it is like a moth flying into a flame, a fish caught on a hook, a deer following a sound, or a thirsty person drinking salt water...

All beings bring calamity upon themselves because of desire, and thus there is no suffering they do not incur. Therefore, one should know that desire is poisonous and harmful and should seek the First Dhyana to extinguish the fire of desire.

The practitioner, with one-pointed mind, diligently cultivates faith and joy, causing the mind to develop and the attention not to become scattered. Contemplating desire with revulsion, the practitioner eliminates all fetters and afflictions, attains the concentration of the First Dhyana, leaves behind the raging fire of desire, and attains the coolness of concentration, like one oppressed by heat finding shade or one who is poor attaining wealth and honor. At that time, the practitioner immediately attains the joy of the First Dhyana. Reflecting upon each merit within meditative concentration and examining and distinguishing what is good and what is faulty, the practitioner then attains one-pointedness of mind.

Question:

– How can it be known that a practitioner of dhyana has attained the signs of one-pointedness of mind?

Answer:

– Such a person's countenance is joyful and radiant, and their gait is leisurely. They are calm, upright, and dignified, do not lose one-pointedness of mind, and their eyes do not cling to forms. Through the power of concentration and spiritual virtue, they do not covet fame or gain and have destroyed arrogance. Their disposition is gentle and harmonious; they harbor no malice and are neither miserly nor jealous. Their mind is pure, their faith is right, and they discuss matters without contention. Their bodily conduct is free from deceit, their speech is easy and gracious, and they possess a sense of shame. Their mind constantly abides in the Dharma; they cultivate diligently and energetically, observe the precepts perfectly, recite sutras and remember them correctly, and reflect upon and practice in accordance with the Dharma. Their mind is always joyful, and they do not become angry even at things that would provoke anger. Of the four requisites, they do not accept those offered impurely; when offerings are pure, they accept them while knowing the proper measure. Upon waking, they are serene and frequently practice two things: generosity and patience. They eliminate crookedness, do not become self-satisfied in discussion, speak very little, and are humble. They respectfully honor senior, intermediate, and junior monastics; constantly associate with virtuous teachers and good friends; know moderation in food and drink; do not cling to flavors or desires; and delight in dwelling alone in quiet places. Whether encountering suffering or pleasure, their patient mind remains unmoved. They harbor no resentment, do not contend, and take no delight in disputation. When one possesses such signs, these are known to be the signs of one-pointedness of mind.

Applied and sustained thought disturb the mind in meditative concentration, just as clear, settled water becomes turbid when waves arise. The practitioner is likewise: although one-pointedness of mind has been attained within, applied and sustained thought still disturb it. It is like finding rest after exhaustion or peace in sleep. At that time, applied thought and sustained thought gradually cease, pure concentration arises, and with inward purity, gladness, and joy, the practitioner enters the Second Dhyana. The mind is tranquil; this gladness, never attained before, is attained only now.

At that time, the mind contemplates gladness as a fault, just as applied and sustained thought were above. By cultivating the state free from gladness, the practitioner leaves the stage of gladness and attains the pleasure spoken of by the noble ones. Clearly knowing with one-pointed mind and maintaining mindfulness, the practitioner enters the Third Dhyana. Having abandoned gladness, one clearly knows one's thoughts and maintains pleasure. The noble ones speak of maintaining pleasure because ordinary people find it difficult to relinquish this supreme pleasure, for once it has passed, it does not return. Therefore, among all states of purity, all noble ones declare the joy of loving-kindness to be foremost.

Why is pleasure a fault? - Because at the highest level of dhyana, the mind is unmoving due to freedom from activity. If there is movement, there is change; and where there is change, there is suffering. Therefore, in the Third Dhyana, pleasure is regarded as a fault.

Again, by means of the wondrous wholesome state, the practitioner abandons this suffering and pleasure. Having previously abandoned sorrow and gladness, one eliminates mental suffering and pleasure, maintains pure mindfulness, and enters the Fourth Dhyana, which is neither suffering nor pleasure, maintaining pure, one-pointed mindfulness. Therefore, the Buddha said: “Maintaining the utmost purity is called the Fourth Dhyana.

Because the pleasure of the Third Dhyana still causes disturbance, it is called suffering. Thus, because the Fourth Dhyana completely eliminates suffering and pleasure, it is called immovable.”

Next, one contemplates the Sphere of Infinite Space in order to overcome perceptions of internal and external form, eliminate perceptions of resistance, and cease thinking of all forms.

In contemplating the Sphere of Infinite Space, one constantly contemplates the faults of form and reflects upon the sublime merits of the concentration of the Sphere of Infinite Space. By repeatedly reflecting upon this Dharma, one reaches the Sphere of Infinite Space.

When reflecting upon the Sphere of Infinite Consciousness, one contemplates the faults of the Sphere of Infinite Space.

One reflects upon the merits of the Sphere of Infinite Consciousness. By repeatedly reflecting upon this Dharma, one reaches the Sphere of Infinite Consciousness.

When reflecting upon the Sphere of Nothingness, one contemplates the faults of the Sphere of Infinite Consciousness and reflects upon the merits of the Sphere of Nothingness. By repeatedly reflecting upon this Dharma, one immediately attains the Sphere of Nothingness.

When reflecting upon the Sphere of Neither Perception nor Non-Perception, one sees that all those perceptions have many faults, like illness, sores, and so forth, while non-perception is a state of delusion. Therefore, neither perception nor non-perception is a wholesome realm of supreme peace and security.

One contemplates the faults of the Sphere of Nothingness and reflects upon the merits of neither perception nor non-perception. By repeatedly reflecting upon this Dharma, one attains the Sphere of Neither Perception nor Non-Perception.

Some practitioners begin at the first stage and gradually advance to the higher stages. Then, at a higher stage, they cultivate the mind of loving-kindness, first to attain happiness for themselves and destroy the poison of anger, and afterward gradually extend loving-kindness to immeasurable beings throughout the ten directions. At that time, they immediately attain the samadhi of loving-kindness.

The mind of compassion takes pity on the suffering of beings and is capable of overcoming all harmful afflictions. When it extends to immeasurable beings, one immediately attains the samadhi of compassion.

The mind capable of overcoming discontent and causing immeasurable beings all to attain gladness immediately attains the samadhi of sympathetic joy.

The mind capable of overcoming suffering and pleasure and contemplating impartially immeasurable beings throughout the ten directions immediately attains the samadhi of equanimity.

The Second Dhyana is likewise. In the Third and Fourth Dhyanas, gladness is eliminated.

Next, when cultivating the five superknowledges, one’s body can fly and transform freely at will. The practitioner concentrates the mind through concentration founded on desire, concentration founded on effort, concentration founded on one-pointedness, and concentration founded on wisdom. Concentrating on contemplating the body, one constantly gives rise to the perception of lightness and wishes to fly. Whether the body becomes large or small, both can be hindrances. One should diligently persevere, constantly contemplating lightness with a one-pointed mind.

Just as a person can float upon water because the power of the mind is strong and thus does not sink, and just as a monkey falling from a great height does not suffer bodily pain because the power of its mind is strong, so it is here: through the immense power of desire, effort, one-pointedness, and wisdom, the body becomes light and can move freely.

Next, contemplate the element of space within the body. By constantly cultivating this contemplation, the powers of desire, effort, one-pointedness, and wisdom become exceedingly great, and one can then lift the body, just as a powerful wind lifts a heavy object and carries it far away. In the beginning, one tests oneself by rising one or two feet above the ground, gradually ascending to ten feet, and then returning to the original place. Like a fledgling learning to fly or a child learning to walk, one reflects and examines oneself. Knowing that the power of the mind has become strong, one can then fly far away.

In learning to contemplate the four great elements, one sets aside the earth element and contemplates only the other three. When the mind remains undistracted, one attains mastery, and the body moves without obstruction, like a bird in flight. One must also learn to perceive what is distant as near; thus, the nearby place disappears, and one immediately arrives at the distant place.

One can also transform various things. For example, contemplate the earth constituent in a tree and eliminate its other constituents; the tree will then be transformed into earth. Why? Because the tree contains the constituent of earth. The same applies to water, fire, wind, space, gold, silver, precious substances, and so forth. Why? Because the tree contains constituents of all these things. These are the fundamental supernormal powers.

The four dhyanas comprise fourteen kinds of minds capable of transformation:

– The first dhyana has two: 1- The first dhyana

2- The realm of desire

– The second dhyana has three: 1- The second dhyana

2- The first dhyana

3- The realm of desire

– The third dhyana has four: 1- The third dhyana

2- The second dhyana

3- The first dhyana

4- The realm of desire

– The fourth dhyana has five: 1- The fourth dhyana

2- The third dhyana

3- The second dhyana

4- The first dhyana

5- The realm of desire.

The other supernormal powers are as explained in the Mahayana treatise.

Disciples of the Blessed One cultivate the five Dharma methods, setting their resolve solely upon seeking nirvana. There are two kinds of people: those who prefer concentration because they delight in its joy, and those who prefer wisdom because they fear the calamity of suffering.

Those who favor concentration first cultivate the Dharma of dhyana and afterward cultivate nirvana.

Those who favor wisdom proceed directly toward nirvana.

Those who proceed directly toward nirvana but have not yet severed the afflictions have also not yet attained dhyana. They merely concentrate the mind without distraction, directly seek nirvana, and transcend afflictions such as craving. This is called nirvana.

The body is truly impermanent, suffering, impure, and without self, yet through delusion it is regarded as permanent, pleasurable, a self, and pure. Therefore, people cling fondly to the body in all matters. Such are inferior sentient beings.

A practitioner who wishes to destroy these delusions should cultivate the contemplation of the four foundations of mindfulness. Contemplate the many calamities and sufferings of the body. Because it arises through causes and conditions, it is impermanent. Because it is subject to many kinds of sorrow and distress, it is suffering. Because the body contains thirty-six impure substances, it is impure. Because it has no autonomy, it is without self. Cultivating contemplation in this way, one contemplates the body internally, contemplates the body externally, and contemplates the body both internally and externally. Cultivation of contemplation in this way is called the foundation of mindfulness of the body.

Such is the true characteristic of the body. Why, then, does delusion arise, causing attachment to this body? Upon careful examination, one sees that attachment to this body occurs because pleasant feeling is cherished. One should therefore contemplate that pleasant feeling truly cannot be apprehended. Why is it not the case that clothing and food bring happiness? Because when pleasure passes, suffering arises; thus, it is not genuine happiness. It is like the suffering of a boil: when medicine is applied and the pain ceases, this is regarded as pleasure. Because of the greater suffering, the lesser suffering is regarded as pleasure; therefore, it is not genuine happiness.

Furthermore, because the former suffering is suffering, the new suffering is regarded as pleasure. It is like shifting a heavy burden from one shoulder to the other and regarding the newly borne weight as pleasure; it is not truly enduring happiness. Just as the nature of fire is hot and has never at any time been cold, if something were genuine happiness, there should never be any unhappiness in it.

Question:

– It is said that external objects are perceived as pleasurable, though they are not necessarily pleasure, for at times they are causes of pleasure and at other times causes of suffering. If a mental dharma is associated with craving, it is then pleasure; if associated with anger, it is then suffering; and if associated with delusion, it is neither suffering nor pleasure. By reasoning in this way, can one know whether pleasure or displeasure exists?

Answer:

– It is not so. Sexual desire is not pleasure. Why? If sexual desire were within, why would one need to seek the outward beauty of women? Because one seeks the outward beauty of women, one knows that sexual desire is suffering. Moreover, if sexual desire were pleasure, there should never be any weariness of it; since weariness sometimes arises, it is not pleasure.

Amid great suffering, lesser suffering is regarded as pleasure. It is like a person condemned to death whose life is spared and who is merely beaten; he regards this as pleasure. The mind is scorched by desire, and the practice of desire is regarded as pleasure. When one grows old and becomes weary of desire, one knows that desire is not pleasure. If the perception of pleasure were real, one would not become weary of it. Through causes and conditions such as these, when pleasure ends, suffering follows; therefore, the pleasurable characteristic of desire truly cannot be apprehended.

The Buddha taught: Pleasant feeling should be contemplated as suffering; painful feeling should be contemplated as an arrow piercing the body; and feeling that is neither painful nor pleasant should be contemplated as arising and ceasing, and as impermanent. This is the foundation of mindfulness of feelings.

One should know the mind that experiences pain, pleasure, and neither pain nor pleasure.

What is the mind like?

– That mind is impermanent and arises from causes and conditions. It arises and ceases without stopping, and only appears to be continuous; solely because of delusion is it regarded as one. Formerly nonexistent, it now exists; having existed, it again returns to nonexistence. Therefore, it is impermanent. Contemplate and know that the mind is empty. How is it empty? Because it arises from causes and conditions: there is the eye, there is an object, and there are seeing and recollection. Through the conjunction of the intention to see and conditions such as these, eye-consciousness arises. It is like the sun-loving jewel: when there are the sun, the jewel, dry grass, and cow dung, these conditions coming together produce fire. Fire cannot be found in any single condition; fire arises when the conditions unite. Eye-consciousness is likewise: it does not abide within the eye, nor in the object, nor in the space between them. It has no abiding place, yet neither is it without abiding.

Therefore, the Buddha said that it is like an illusion or a magical transformation. With the present mind, contemplate the past mind—whether painful, pleasant, or neither painful nor pleasant. Each mind is different, and each mind ceases by itself. The same applies to a mind with desire or a mind without desire: each is different, and each ceases by itself. Likewise, contemplate the mind internally, contemplate the mind externally, and contemplate the mind both internally and externally. This is called the foundation of mindfulness of the mind.

Furthermore, contemplate: to whom does the mind belong? Contemplate perception, thought, recollection, aspiration, and so forth—the dharmas associated with the mind and those not associated with the mind. Carefully examine the agent, yet none can be found. Why? Because these arise from causes and conditions, they are impermanent. Because they are impermanent, they are suffering; because they are suffering, they have no autonomy; because they have no autonomy, they have no master; and because they have no master, they are empty.

In the preceding section, one separately contemplates that body, sensation, mind, and dharmas cannot be apprehended. Now one further contemplates collectively that the subject of the four foundations of mindfulness also cannot be apprehended. Apart from this locus, even if one seeks it, it cannot be apprehended.

If permanence cannot be found, impermanence likewise cannot be apprehended. If things were permanent, suffering and happiness would also have to be permanent and should never be lost. If there were an eternal soul that always remained, there would be no offense of killing, nor would there be nirvana.

If the body were the soul, then when the impermanent body decayed and perished, the soul would also have to perish; there would likewise be no subsequent life and no offenses or merit. Contemplating comprehensively in this way, one sees that there is no master; all dharmas are empty and lack autonomy. They arise when causes and conditions come together and cease when causes and conditions disintegrate.

Contemplating conditioned dharmas in this way is called the foundation of mindfulness of dharmas.

If the practitioner attains the foundation of mindfulness of dharmas, one becomes disenchanted with the emptiness of the world, seeing that the phenomena of aging, sickness, and death contain not the slightest permanence, happiness, self, or purity. “Within these empty dharmas, what more could I seek? I must enter nirvana and abide in the supreme wholesome Dharma.” Knowing this, one establishes the power of diligent effort and attains profound concentration. Upon attaining profound concentration, one abides in the fourth foundation of mindfulness, the mindfulness of dharmas, and contemplates that all dharmas have the characteristic of suffering and contain no happiness. That there is no happiness is the truth; to say otherwise is falsehood.

The cause of suffering is craving and the other afflictions, together with karma. It is not heaven, time, atoms, or the like; rather, it arises from all manner of false views. These afflictions and karma give rise to this suffering.

Upon entering nirvana, all suffering is completely extinguished. Neither the Form Realm nor the Formless Realm, nor the beginning of the world—as non-Buddhists maintain that a Primal World created all things—can extinguish this suffering. Such falsehoods cannot extinguish suffering.

Right view and the other factors of the Noble Eightfold Path constitute the path to nirvana. It is not like the practices of non-Buddhists, who cultivate various austerities but possess neither moral discipline, meditative concentration, nor wisdom. Why is this?

Because only by cultivating the three dharmas of moral discipline, concentration, and wisdom in harmony within the Buddha-Dharma can one enter nirvana.

It is like a person standing on level ground and holding a fine bow and arrows, who can then shoot and kill the enemy. The harmonious cultivation of the three dharmas is likewise so. Moral discipline is the level ground, meditative concentration is the fine bow, and wisdom is the sharp arrow. When these three things are complete, one can destroy the enemy of the afflictions. Therefore, non-Buddhists cannot attain nirvana.

At that time, the practitioner gives rise to contemplation of the conditions of the four truths, like an arrow piercing straight through. The contemplation of suffering has four aspects:

– Because it arises through causes and conditions, it is impermanent.

– Because body and mind are afflicted and disturbed, it is suffering.

– Because nothing can be apprehended, it is empty.

– Because there is no agent and no recipient, it is non-self.

The contemplation of the origin of suffering has four aspects:

– Because the afflictions and tainted karma combine, there is accumulation.

– Because a corresponding result arises, there is a cause.

– Because all conditioned formations exist therein, there is arising.

– Because corresponding results continue without interruption, there are conditions.

The contemplation of cessation has four aspects:

– Because all afflictions are shut out, it is called closure.

– Because the fire of the afflictions is eliminated, it is called cessation.

– Because it is supreme among all dharmas, it is called sublime.

– Because it transcends the world, it is called emergence.

The contemplation of the path has four aspects:

– Because it enables one to reach nirvana, it is called the path.

– Because it is free from error, it is called right.

– Because all noble ones travel upon this course, it is called the track.

– Because it liberates one from the sorrows and afflictions of the world, it is called release.

Through contemplation in this way, one attains a state resembling the uncontaminated Dharma, called the Dharma of Warmth.

Why is it called Warmth? Because it arises through constant diligence and vigorous effort, it is called Warmth. The afflictions are the firewood, and uncontaminated wisdom is the fire. The initial sign that appears when the fire is about to ignite is called the Dharma of Warmth. It is like drilling wood to make fire: when smoke first appears, that is called warmth.

This is the initial sign of the path to nirvana.

There are two kinds of disciples of the Buddha:

1. Those who chiefly delight in seeking meditative concentration with one-pointed mind; these follow the contaminated path.

2. Those who eliminate craving and attachment and delight in true wisdom; these proceed directly toward nirvana and enter the Dharma of Warmth.

A person possessing the signs of Warmth deeply attains one-pointedness, reaches the mirror of the true Dharma, and draws near to the uncontaminated realm. At that time, the practitioner gains great security and thinks: “I shall certainly attain nirvana.”

Seeing this path is like a person digging a well who reaches moist earth and knows that water will soon be found.

It is like a person fighting an enemy: when the enemy retreats and scatters, one knows that victory has been attained and feels secure at heart.

It is also like a person who has fainted from fear. To determine whether that person is still alive, one first touches the body with a stick or feels the pulse; if there is still movement, one knows that warmth remains and that the person can certainly live.

Likewise, when a person hears the Dharma and reflects upon it with joy, the mind becomes warm. Because the practitioner possesses the Dharma of Warmth in this way, one is said to possess Warmth; this may also be called attaining the portion of wholesome roots conducive to nirvana.

This wholesome root comprises the sixteen modes of contemplation conditioned by the Four Noble Truths. It is the wisdom present in the six grounds and the foundation of all uncontaminated dharmas. One who has newly attained the uncontaminated can proceed securely. This is called the Dharma of Warmth.

Further advancement is called the Dharma of the Summit, just as milk turns into curds. This person contemplates the true characteristic of dharmas, thinking: “I shall be liberated from suffering.” The mind delights in this Dharma and regards it as the true Dharma, capable of eliminating all forms of suffering, aging, sickness, and death. One then reflects, “Who taught this Dharma?” It was taught by the Buddha, the Blessed One. Thereupon one gains pure faith in the Jewel of the Buddha and rejoices exceedingly.

“If this Dharma did not exist, who could restrain all the afflictions? How could I obtain even a little illumination from true wisdom?” Thereupon one gains pure faith in the Jewel of the Dharma and rejoices exceedingly.

“If I did not have the assembly of the Buddha’s disciples as good spiritual friends, how could I obtain even a little illumination from true wisdom?” Thereupon one gains pure faith in the Jewel of the Sangha and rejoices exceedingly, attaining pure one-pointedness united with true wisdom regarding the Three Jewels.

This is the wholesome root of the Summit. It is also called the Dharma of the Summit and may also be called attaining the portion of wholesome roots conducive to nirvana. As stated in the Narayana Sutra:

“Toward the Jewels of Buddha, Dharma, and Sangha,

Whoever has even a little pure faith

Possesses the wholesome root of the Summit;

You should guard it with one-pointed mind.”

Why is it called a little faith? Compared with the level of Buddhas, bodhisattvas, pratyekabuddhas, and arhats, it is little; compared with those who have newly attained the uncontaminated, it is much. Furthermore, because this faith can be broken and lost, it is called little. As the Dhammapada says:

“The plantain dies after bearing fruit;

The bamboo also dies after fruiting;

The donkey dies after giving birth;

A petty person dies upon gaining sustenance.

When ruined and lost, there is no benefit;

When a petty person gains honor,

All pure qualities are utterly lost;

Even one who has reached the Dharma of the Summit may fall.”

Furthermore, because one has not yet completely severed the fetters and has not yet attained uncontaminated, immeasurable wisdom-mind, it is called little.

One then applies oneself diligently and vigorously, entering the path to nirvana with one-pointed mind. Again, one clearly contemplates the five skandhas, the Four Noble Truths, and the sixteen modes. At that time, the mind neither declines, regrets, nor retreats, but delights in entering Patience. This is called the wholesome root of Patience.

What does one patiently accept? When one practices in reliance upon the Four Noble Truths, this is called Patience. This wholesome root has three grades—superior, middling, and inferior—corresponding to three stages.

Why is it called Patience? When one contemplates the five skandhas as impermanent, suffering, empty, and non-self, and the mind patiently accepts this without retreating, it is called Patience.

Furthermore, contemplate that all worlds are suffering, empty, and devoid of happiness. The acceptance of that suffering arises from the perfuming influence of the afflictions of craving.... When that perfuming influence encounters wisdom, it comes to an end; this is called the supreme Dharma, beyond which there is no higher Dharma.

The Noble Eightfold Path can lead the practitioner to attain nirvana; likewise, there is no higher Dharma. Such faith, free from regret and doubt, is called acceptance. When acceptance is present within, then even if the fetters, all manner of afflictions, doubt, and regret enter the mind, they cannot undermine it. It is like a rocky mountain that wind, water, and the like cannot shake or sweep away; hence it is called acceptance.

Only upon attaining this is one called a person who has initially attained the true and excellent unconditioned state. As the Buddha taught in the Dhammapada:

“Those of Right View in the world—

How few indeed are they!

Even throughout thousands and myriads of years,

They never fall into evil destinies.”

A person of Right View in this world is called one who possesses the wholesome root of acceptance. Such a person strives diligently with one-pointed mind, is deeply disenchanted with worldly conduct, and wishes to comprehend clearly the characteristics of the Four Truths so as to proceed toward the attainment of nirvana. Such one-pointedness is called the foremost worldly Dharma.

At that time, one abides in the four practices: impermanence, suffering, emptiness, and non-self. One contemplates the Dharma-acceptance pertaining to the Truth of Suffering together with its conditions. Why?

Because one contemplates the five appropriated skandhas of the Desire Realm as impermanent, suffering, empty, and non-self. Within this, the mind of acceptance enters wisdom and also corresponds with the mind and mental factors. This is called acceptance of the Dharma of suffering.

Bodily karma, verbal karma, and formations of the present and future that are not associated with mind—all initially arisen unconditioned dharmas are called acceptance of the Dharma of suffering.

In succession arise knowledge of the Dharma of suffering and acceptance of the Dharma of suffering. When the fetters are severed, knowledge of the Dharma of suffering is attained. It is like one person binding while another cuts, or like a sharp blade cutting bamboo, which immediately falls when struck by the wind. Through the work of acceptance and knowledge, this is accomplished. Seeing the suffering that binds beings in the Desire Realm, one severs ten fetters.

At that time, all the other kinds of knowledge attain unconditioned knowledge. Unconditioned wisdom not yet attained is also attained. One then perfects one kind of knowledge. In the second mind-moment, one perfects Dharma-knowledge, knowledge of suffering, and conventional knowledge. In the third and fourth mind-moments, one perfects four kinds of knowledge: knowledge of suffering, Dharma-knowledge, comparative knowledge, and conventional knowledge.

Within Dharma-knowledge concerning origination, cessation, and the path, as each kind of knowledge increases, one who is free from desire knows the knowledge of others’ minds and perfects the increasing comparative acceptance of suffering and comparative knowledge of suffering, severing eighteen fetters. Through these four mind-moments, the Truth of Suffering can be attained.

Acceptance of the Dharma of origination and knowledge of the Dharma of origination sever the seven fetters that bind one to the Desire Realm.

Comparative acceptance of origination and comparative knowledge of origination sever the thirteen fetters that bind one to the Form Realm and the Formless Realm.

Acceptance of the Dharma of cessation and knowledge of the Dharma of cessation sever the seven fetters that bind one to the Desire Realm.

Comparative acceptance of cessation and comparative knowledge of cessation sever the twelve fetters that bind one to the Form Realm and the Formless Realm.

Acceptance of the Dharma of the path and knowledge of the Dharma of the path sever the eight fetters that bind one to the Desire Realm.

Comparative acceptance of the path and comparative knowledge of the path sever the fourteen fetters that bind one to the Form Realm and the Formless Realm.

Comparative knowledge of the path is called stream-entry, meaning true knowledge of the characteristics of all dharmas, with fifteen of the sixteen mind-moments attained. One of sharp faculties is called a Dharma-follower; one of dull faculties is called a faith-follower. These two kinds of persons, not yet free from desire, are said to be progressing toward the first fruit, because they had not previously severed the fetters before attaining the sixteen mind-moments. This is called a stream-enterer.

If one has previously severed six grades of fetters and attains the sixteen mind-moments, one is called a once-returner.

If one has previously severed nine grades of fetters and attains the sixteen mind-moments, one is called a non-returner.

Because one was not previously free from desire but has completely severed the eighty-eight fetters, one is called a stream-enterer.

Furthermore, one who attains the wholesome roots of the unconditioned fruit is called a stream-enterer.

One of sharp faculties is called one who has attained through vision; one of dull faculties is called one devoted through faith.

Because the fetters to be severed through cultivation have not yet been completely eliminated, one will undergo seven more births.

If one severs three kinds of fetters to be eliminated through cultivation, one is called a family-to-family practitioner and will undergo three more births.

Attaining the eight factors of the Noble Path among the thirty-seven factors of awakening is called entering the stream that leads toward nirvana. Because one continues to flow along with it, one is called a stream-enterer.

This is the Buddha’s first child of merit, who has been freed from the evil destinies.

One who severs the three fetters and weakens the three poisons is called a once-returner.

Furthermore, the nine kinds of fetters in the Desire Realm are severed through seeing the truths and through cultivation. If an ordinary person has previously used a conditioned path to sever six kinds of fetters binding one to the Desire Realm, then upon entering the path of seeing the truths, that person is called a once-returner within the sixteen mind-moments. If one has severed eight kinds of fetters, enters the path of seeing the truths, and completes the sixteen mind-moments, one is called one who has attained the fruit of once-returning and is progressing toward non-returning.

If a disciple of the Buddha attains stream-entry, that disciple has severed only the three fetters. To attain once-returning, one must sever the fetters eliminated through cultivation. Severing six of the nine kinds of fetters binding one to the Desire Realm, one is called a once-returner; severing eight kinds of fetters, one is called one who has attained a particular grade of the fruit of once-returning and is progressing toward non-returning.

If an ordinary person has previously severed the nine kinds of fetters binding one to the Desire Realm, enters the path of seeing the truths, and attains the sixteenth mind-moment, that person is called a non-returner. If one wishes to advance from once-returning, one severs three kinds of fetters eliminated through cultivation; upon reaching the ninth path of liberation, one is called a non-returner.

There are nine kinds of non-returners:

– A non-returner who is certain to enter nirvana in the present life.

– A non-returner who enters nirvana in the intermediate-state body.

– A non-returner who enters nirvana after being born in a subsequent life.

– A non-returner who enters nirvana through striving.

– A non-returner who enters nirvana without striving.

– A non-returner who ascends through the higher realms and enters nirvana.

– A non-returner who reaches the Heaven of the Ultimate Form Realm and enters nirvana.

– A non-returner who reaches a formless concentration and enters nirvana.

– A bodily realized non-returner who cultivates toward arhatship.

The nine kinds of fetters belonging to the Form Realm and the Formless Realm are broken entirely by means of the Vajra Samadhi, the unobstructed path.

Through the ninth path of liberation, the knowledge of exhaustion cultivates all wholesome roots; this is called the fruit of arhatship. There are nine kinds of arhats:

– One subject to regression

– One not subject to regression

– One whose way is death

– One whose way is guarding

– One who abides

– One certain to know

– One whose liberation is unshakable

– One liberated through wisdom

– One liberated in both ways.

One of inferior knowledge and weak diligence who practices the five regressive qualities is called one subject to regression.

One of keen wisdom who diligently practices the five non-regressive qualities is called one not subject to regression.

One of slow wisdom and weak diligence who, weary of contemplation, kills oneself is called one whose way is death.

One of inferior knowledge but strong diligence who guards one’s own body is called one whose way is guarding.

One whose wisdom and diligence are moderate, neither increasing nor diminishing, and who remains at that level is called one who abides.

One of somewhat keen knowledge who diligently strives and can attain unshakable liberation of mind is called one certain to know.

One of keen wisdom and vigorous diligence who attains unshakable liberation of mind is called one whose liberation is unshakable.

One who cannot enter the dhyanas but has reached the stage where all outflows are exhausted is called one liberated through wisdom.

One who attains the dhyanas and also attains the cessation meditation—the concentration of cessation—and whose outflows are exhausted is called one liberated in both ways.

There are arhats who are constantly disenchanted with all conditioned dharmas, seek no further merit, and await the proper time to enter nirvana.

There are arhats who seek the four dhyanas, the four formless concentrations, the four immeasurable minds, the eight liberations, the eight spheres of mastery, the ten totalities, the nine successive concentrations, the six superknowledges, knowledge born of aspiration, the Aranyaka Samadhi—the Samadhi of Noncontention—the Transcendent Samadhi, the perfuming dhyanas, the three gates of liberation, and relinquishment. Furthermore, abiding in keen knowledge and striving diligently, they enter the merits of such dhyanas; they are called those who have attained the qualities of non-regression and unshakability.

When no Buddha appears in the world, there is no Buddha-Dharma and there are no disciples of the Buddha; at such a time, pratyekabuddhas who have transcended desire appear in the world.

Pratyekabuddhas are of three grades: superior, intermediate, and inferior.

– The inferior grade: One has previously attained the fruit of stream-entry or once-returning. A stream-enterer must still be born in the human realm seven more times. When there is no Buddha-Dharma and one cannot become a disciple, there is no need to undergo an eighth birth. At that time, one realizes pratyekabuddhahood. If one is a once-returner, one must still be born in the human realm twice. When there is no Buddha-Dharma and one cannot become a disciple, there is no need to undergo a third birth. At that time, one realizes pratyekabuddhahood.

– Some vow to become pratyekabuddhas. When they plant the roots of goodness for pratyekabuddhahood, their roots of goodness in the Buddha-Dharma have not matured. At that time, weary of the world, they leave the household life and attain the Way; they are called pratyekabuddhas. These are called pratyekabuddhas of the intermediate grade.

– Some seek the Buddha Way, but because their powers of wisdom and diligence are slight, they encounter conditions that cause them to regress, as happened with Sariputra. At that time, no Buddha appears in the world, there is no Buddha-Dharma, and there are no disciples of the Buddha; yet because their roots of goodness have matured, they realize pratyekabuddhahood. Possessing either many or few excellent marks, they become weary of the world, leave the household life, and attain the Way. These are called pratyekabuddhas of the superior grade.

Regarding all dharmas, shallow comprehension through wisdom is called the understanding of an arhat.

Intermediate comprehension is called the understanding of a pratyekabuddha.

Profound comprehension is called the understanding of a Buddha.

It is like seeing a tree from afar and being unable to distinguish its branches. Upon coming nearer, one can distinguish the branches but cannot distinguish its flowers and leaves. Only upon reaching the foot of the tree can one distinguish and know its branches, leaves, flowers, and fruits. Sravakas can know that all conditioned phenomena are impermanent, that all dharmas are without a master, and that nirvana alone is peaceful and secure.

Sravakas can contemplate in this way, but they cannot discern these truths deeply, enter deeply into them, or know them profoundly.

Pratyekabuddhas can discern them to some extent, but cannot enter deeply into them or know them profoundly.

The Buddha knows all dharmas, discerns them thoroughly, enters deeply into them, and knows them profoundly.

The king of Varanasi, during the heat of summer, once sat upon a bed made of the seven treasures in a lofty pavilion and ordered a palace maiden to anoint his body with ox-head sandalwood perfume. The maiden wore many gold bracelets on her arms. As she anointed the king’s body, the bracelets clattered loudly. Hearing the sound, the king became greatly disturbed and ordered her to remove them one by one. As the bracelets grew fewer, the noise diminished; when only one remained, there was complete silence. At that moment, the king awakened and said:

– A kingdom, ministers and subjects, palace attendants, and maidens—all bring many worries whenever there are many affairs; it is likewise with these bracelets.

At that very moment, the king transcended desire. Dwelling alone in contemplation, he attained pratyekabuddhahood. His beard and hair fell away by themselves, and robes appeared naturally upon him. He departed from the pavilion and, through the power of spiritual mastery, entered the mountains and left the household life.

Such causes and conditions pertain to a pratyekabuddha of the intermediate grade.

If a practitioner seeks the Buddha Way and enters meditation, one must first bind the mind in concentrated attention and recollect the manifested bodies of the Buddhas of the ten directions and the three periods of time. Do not think of earth, water, fire, wind, mountains, trees, or grasses. Do not think of any kind of visible form or any other dharma in heaven or on earth. Think only of the manifested bodies of the Buddhas abiding in empty space, like Mount Sumeru, King of Golden Mountains, rising amid the great ocean; like a great blaze in the darkness of night; or like a banner adorned with the seven treasures at a great assembly of giving.

The bodies of the Buddhas are thus endowed with the thirty-two marks and the eighty excellent characteristics, and constantly emit immeasurable signs of pure blue light into space. By continually contemplating the marks of the Buddhas’ bodies in this way, the practitioner immediately beholds within the mind, directly before the eyes, all the Buddhas of the ten directions and the three periods of time. If the mind turns toward another object, immediately gather it back and establish recollection upon the Buddhas’ bodies. One then beholds three hundred thousand myriad kotis of immeasurable Buddhas in the East. In the South, West, North, the four intermediate directions, above, and below, one beholds the same. The practitioner beholds all the Buddhas in whichever direction one contemplates.

Just as a person looking at the stars at night sees hundreds of thousands of immeasurable stars, when a bodhisattva attains this samadhi, grave and deeply rooted offenses accumulated throughout immeasurable kalpas are diminished, while lighter offenses are entirely extinguished. After attaining this samadhi, one should recollect the immeasurable and various merits of the Buddha, such as omniscience, universal understanding, universal vision, universal virtue, and so forth.

One then attains great loving-kindness, great compassion, and mastery. From the moment the Buddha first emerges from the veil of ignorance, he attains the four fearlessnesses, the five faculties, the ten powers, and the eighteen distinctive qualities. He can remove immeasurable suffering, rescue beings from fear of aging and death, and enable them to attain the eternal bliss of nirvana.

The Buddha possesses immeasurable virtues such as these. Having aroused this recollection, one should personally make this vow: “When shall I attain the body of a Buddha, with virtues as exalted as those of the Buddha?”

One should further make this great vow: “I dedicate all merit from the past and all merit in the present to seeking the Buddha Way, and I seek no other fruit.”

One should further reflect: “All sentient beings are truly deserving of compassion. The virtues of the Buddhas’ bodies are so exalted; why, then, do sentient beings seek other karma instead of seeking to become Buddhas? It is like the blind child of a wealthy family who falls into a deep pit, suffers extreme hunger and hardship, and eats excrement and earth. His father, filled with compassion, devises a way to lower delicious food into the deep pit.”

The practitioner should reflect: “The Buddha possesses the ambrosia of virtue in his two bodies, yet sentient beings have fallen into the deep pit of birth and death and consume all manner of impurities. With a mind of great compassion, I shall rescue all sentient beings, enabling them to attain the Buddha Way, cross beyond the shore of birth and death, and receive the Dharma-flavored virtues of the Buddha, so that they may all be completely satisfied. May they all hear, recite, retain, inquire into, contemplate, practice, and realize the fruit of every teaching of the Buddha. I shall become a stairway for them.”

Establish great vows and don the armor of the three vows. Outwardly, destroy the hosts of Mara; inwardly, vanquish the enemies of the fetters. Advance directly without retreating. These three vows encompass immeasurable other vows.

To deliver sentient beings and enable them to attain the Buddha Way, one recollects and vows in this manner. This is the bodhisattva’s Buddha-recollection samadhi.

A practitioner of the bodhisattva path who, among the three poisons, has abundant lust should first contemplate one’s own body: bones, flesh, outer skin, sinews, vessels, flowing blood, liver, lungs, intestines, stomach, feces, urine, tears, saliva, and so forth—the thirty-six substances—and the nine contemplations of impurity. One should concentrate the mind within this contemplation and not think of external things. Whenever the mind thinks of external objects, immediately gather it back.

It is like a person carrying a torch into a granary and distinguishing each kind of grain—beans, non-glutinous rice, other rice, and so forth—without failing to recognize any of them clearly.

Further contemplate the six constituents of the body: its solid constituent is earth; its moist constituent is water; its warm constituent is fire; its moving constituent is wind; its hollow spaces are emptiness; and its knowing constituent is consciousness. It is also like slaughtering an ox and dividing it into six portions—the torso, head, four limbs, and so forth—each distinct from the others.

The body has nine orifices from which impurities constantly flow; it is a leather bag filled with excrement. Continually contemplate it in this way without thinking of anything else. Whenever the mind thinks of external objects, immediately gather it back. If one attains one-pointedness of mind, revulsion arises, and one longs to abandon this body, wishing it to perish quickly and to enter nirvana soon.

At that time, one should arouse great loving-kindness and great compassion, rescue sentient beings through great virtue, and give rise to the three preceding vows:

“Because sentient beings do not understand impurity, they commit defiled offenses. I shall rescue them and establish them upon the ground of ambrosia.

“Furthermore, sentient beings in the desire realm cling to impurities like dogs eating excrement. I shall liberate them and lead them to the pure Way.

“Furthermore, I shall seek to learn the true mark of all dharmas, which is neither permanent nor impermanent, neither pure nor impure. Why, then, should I cling to this impurity?”

Contemplating impurity, one knows that it arises from causes and conditions. As with self and dharmas, one must seek their true characteristics. Why should one become disenchanted with the impurity of this body and grasp at nirvana?

One should be like a great elephant crossing a flowing stream all the way to its source. Only upon realizing the true characteristics of dharmas does one enter nirvana. How could one be like monkeys, apes, rabbits, and the like, which, fearing the current, flee merely to save themselves?

I must now train in accordance with the bodhisattva Dharma, practicing the contemplation of impurity, eliminating sensual desire, and teaching all beings everywhere, causing them to escape the calamity of desire and not to be submerged by the contemplation of impurity.”

Furthermore, having contemplated impurity, one becomes disenchanted with samsara. One should then contemplate the gateway of purity, fixing the mind upon three places: the tip of the nose, between the eyebrows, and the forehead. One should visualize an inch of skin opening at that very spot, with the blood and flesh completely cleared away, and fix the mind upon the image of white bone, not allowing it to think of external things. Whenever the mind thinks of external conditions, immediately gather it back and fix it upon one of those three objects, constantly contending with the deluded mind.

It is like two people fighting. If the practitioner overcomes the mind, there is no further need to restrain it; only when it abides peacefully by itself is this called one-pointedness. If, through disenchantment, a mind of great compassion arises, one reflects with sympathy upon sentient beings who, because of this hollow skeleton, turn away from nirvana and enter the three evil destinies.

Therefore, I must diligently cultivate merit and teach sentient beings, causing them to understand that the body is empty in character, that the bones are covered by skin, and that it is an accumulation of impurities. For the sake of sentient beings, one should successively discern these characteristics of dharmas. When there is even a slight perception of purity, attachment and craving arise in the mind; when perceptions of impurity are abundant, aversion arises in the mind.

Only by transcending such characteristics of dharmas does the true Dharma arise. Within the true characteristics of all dharmas, there is neither purity nor impurity, neither obstruction nor escape.

To contemplate that all dharmas cannot be destroyed or shaken is called contemplating the true characteristics of all dharmas.

If one who practices the bodhisattva path is often angry, one should cultivate loving-kindness. With a pure mind of loving-kindness, free from resentment and anger, vast and immeasurable, one should be mindful of sentient beings in the eastern direction, seeing them all clearly present before one’s eyes. One should do likewise for the south, west, and north, the four intermediate directions, above and below. Maintain the mind in the practice of loving-kindness and do not allow it to think of external things. Whenever it thinks of some other external condition, gather it back. Maintain the mind’s eye in contemplation of all sentient beings, seeing them clearly, all present before one’s eyes.

If one attains one-pointedness, one should make this vow: “Through the pure and true Dharma of nirvana, I shall liberate sentient beings and cause them to attain true happiness.” To practice the samadhi of loving-kindness with such a mind is the bodhisattva path. Abiding in the samadhi of loving-kindness, one contemplates the pure true characteristics of all dharmas, which are indestructible and unmoving, and vows that sentient beings may attain this benefit of the Dharma.

Through this samadhi of loving-kindness, one is mindful of all sentient beings in the eastern direction, causing them to attain the happiness of Buddhahood. One does likewise throughout the ten directions, without allowing the mind to become confused. This is the bodhisattva Dharma-gateway of the samadhi of loving-kindness.

Question:

– Why not be mindful of all sentient beings throughout the ten directions at the same time?

Answer:

– Because by first being mindful of one direction, it is easier to attain one-pointedness; afterward, one successively becomes mindful of all directions.

Question:

– When enemies constantly seek to cause harm, why does one who practices loving-kindness wish to make them happy?

Answer:

– Loving-kindness is a quality of mind arising from the mind. It first begins with one’s relatives and then gradually develops and grows until it reaches one’s enemies. It is like a fire burning wood: as the flames grow stronger, they can even burn things that are damp.

Question:

– When sentient beings encounter various kinds of suffering, whether among human beings or in the hells, although the bodhisattva possesses loving-kindness, how can those beings attain happiness?

Answer:

– One begins with a happy person and retains the image of that happiness, causing the suffering person to attain happiness like that person. It is like a defeated army that, being terrified, sees everyone on the enemy side as a valiant warrior.

Question:

– What benefits come from practicing the samadhi of loving-kindness?

Answer:

– The practitioner reflects: Having left worldly life and gone forth, I should cultivate loving-kindness. One further reflects: Since I partake of food offered by the faithful, I should perform beneficial deeds. As the Buddha taught: “To practice loving-kindness even for a moment is to follow the Buddha’s teaching; only then does one who has newly entered the path not receive the offerings of the faithful in vain.”

Furthermore, though the body wears robes of a subdued color, the mind should not be defiled by attachment; the power of the samadhi of loving-kindness can keep it free from such attachment.

Furthermore, my mind practices loving-kindness to break through worldly dharmas. Among those who act contrary to the Dharma, I possess the Dharma of benevolence. Possessing the Dharma of benevolence, I understand the Dharma of non-affliction. Through the power of concentration born of loving-kindness, the bodhisattva practices the path leading toward the gateway of amrita.

The various afflictions burn, while loving-kindness is cool, peaceful, and joyful.

As the Buddha said: “When a person suffering from heat enters a cool pond, that person becomes peaceful and joyful.”

Furthermore, when one dons the armor of great loving-kindness, one can ward off the arrows of affliction.

Loving-kindness is the medicine of Dharma that dispels the poison of enmity and resentment.

Afflictions burn the mind; loving-kindness can extinguish them.

Loving-kindness is the ladder of Dharma by which one ascends to the terrace of liberation.

Loving-kindness is the ship of Dharma that crosses the ocean of samsara.

For one seeking the wealth of wholesome dharmas, loving-kindness is the supreme treasure.

For the journey to nirvana, loving-kindness is provisions for the road.

Loving-kindness is the strong leg that advances into nirvana.

Loving-kindness is the mighty general who crosses beyond the three evil destinies.

Those who are skilled in practicing loving-kindness subdue and eliminate all evils, and devas and benevolent spirits constantly follow and protect them.

Question:

– When a practitioner attains the samadhi of loving-kindness, how can it be preserved and further increased?

Answer:

– Train in pure precepts, have firm faith in its joy, train in the various meditative concentrations, cultivate one-pointed wisdom, delight in secluded places, constantly remain heedful, have few desires and know contentment, practice in accordance with loving-kindness, discipline the body, eat sparingly, sleep less, contemplate diligently in the early and latter parts of the night, guard one’s speech, quietly maintain peace and stillness, and know the proper time and appropriate measure for sitting, lying down, walking, and standing. Do not go to excess and thereby cause hardship, and regulate heat and cold so that afflictions do not arise. These things increase loving-kindness.

Furthermore, to bestow upon everyone the happiness of the Buddha path and the happiness of nirvana is called great loving-kindness.

The practitioner reflects: “Present and future bodhisattvas practice loving-kindness for the benefit of all, and I too receive their aid. They are benevolent spiritual protectors who help me. I shall practice loving-kindness to repay this kindness.”

One further reflects: “The loving mind of a bodhisattva constantly thinks of all beings and takes this as its joy. I too shall do likewise, thinking of those sentient beings and causing them to attain the happiness of Buddhahood, which is the happiness of nirvana.” This is repaying kindness.

Furthermore, the power of loving-kindness can cause every mind to become joyful. The body escapes the burning of the afflictions and attains cool happiness. One preserves and practices the merit of loving-kindness and thinks of the peace and security of all beings in order to repay that kindness.

Furthermore, loving-kindness has these wholesome benefits: it eliminates anger, opens the gateway to a good reputation, makes one a benefactor and a fertile field of merit, serves as a cause for birth in the Brahma heavens, enables one to abide in freedom from desire, removes enmity and the root of conflict, is praised by the Buddhas and cherished by the wise, enables one to preserve pure precepts and develop luminous wisdom, enables one to hear the benefits of the Dharma, is the clarified butter of merit, definitively makes one a good person, is the strength of those who have gone forth, and destroys all evils.

When an evil person insults one, responding with loving-kindness can subdue that person. Loving-kindness gathers joy, gives rise to the Dharma of diligence, is the root of wealth and nobility, completes the house of wisdom, is the treasury of sincerity and faith, is the gateway to all wholesome dharmas, is the Dharma leading to honor, is the root of reverence, and is the true path of the Buddha. If someone brings malice against such a person, that evildoer will instead incur calamity themselves.

There are five kinds of evil speech:

– Speech uttered at the wrong time.

– Speech that is untrue.

– Speech that is not beneficial.

– Speech that is not compassionate.

– Speech that is not gentle.

These five kinds of evil speech cannot shake one. Nor can any poison or harm injure one. It is like a small flame that cannot burn the great ocean.

As recorded in the Avadana of King Udayana chapter of the Vira Sutra:

There were two consorts: one named Anupama and the other Syamavati. Anupama slandered Syamavati, who had five hundred attendants. The king intended to shoot them all to death with five hundred arrows. Syamavati told her attendants:

“Stand behind me.”

Syamavati then entered the samadhi of loving-kindness. The king drew his bow and shot, but the arrow fell at her feet. The second arrow flew back and landed at the king’s feet. The king was greatly frightened, yet he again intended to loose an arrow. Syamavati said to the king, “Stop! Stop! It is only because of the bond between husband and wife that I tell you this: if you shoot this arrow, it will fly straight into your heart.”

At that moment the king became afraid, cast aside his bow and arrows, and asked:

“What magical art do you possess?”

She replied, “I possess no extraordinary art. I am a disciple of the Buddha. This occurred because I entered the samadhi of loving-kindness.”

Briefly stated, this samadhi of loving-kindness has three kinds of objects: sentient beings as the object, dharmas as the object, and no object.

For those who have not yet attained the Path, it is called having sentient beings as the object.

For arhats and pratyekabuddhas, it is called having dharmas as the object.

For all Buddhas, the Blessed Ones, it is called having no object.

This is a brief explanation of the Dharma gateway of the samadhi of loving-kindness.

When practitioners of the bodhisattva path are afflicted by the three poisons, if delusion predominates, they should contemplate the twelve links of dependent origination in order to dispel two kinds of delusion: inwardly, they dispel delusion concerning the body; outwardly, they dispel delusion concerning sentient beings. They should reflect: “Sentient beings and I alike dwell under the yoke of calamity, continually undergoing birth, aging, illness, death, decay, and dissolution. Sentient beings are truly pitiable. If they do not know the way of escape, how can they become free?”

With one-pointed mind, contemplate that birth, aging, illness, and death arise from causes and conditions. One should further contemplate how they arise through causes and conditions. With one-pointed mind, contemplate: birth is conditioned by becoming; becoming is conditioned by clinging; clinging is conditioned by craving; craving is conditioned by feeling; feeling is conditioned by contact; contact is conditioned by the six ayatanas; the six ayatanas are conditioned by name-and-form; name-and-form is conditioned by consciousness; consciousness is conditioned by formations; formations are conditioned by ignorance.

Then contemplate further: Through what causes and conditions can birth, aging, and death be extinguished? With one-pointed mind, contemplate: with the cessation of birth, aging and death cease; with the cessation of becoming, birth ceases; with the cessation of clinging, becoming ceases; with the cessation of craving, clinging ceases; with the cessation of feeling, craving ceases; with the cessation of contact, feeling ceases; with the cessation of the six ayatanas, contact ceases; with the cessation of name-and-form, the six ayatanas cease; with the cessation of consciousness, name-and-form ceases; with the cessation of formations, consciousness ceases; with the cessation of delusion—that is, ignorance—formations cease.

What are these twelve links?

– The link of ignorance:

Not knowing the past, not knowing the future, and not knowing the past and future.

Not knowing the inward, not knowing the outward, and not knowing the inward and outward.

Not knowing the Buddha, not knowing the Dharma, and not knowing the Sangha.

Not knowing suffering, not knowing its origination, not knowing its cessation, and not knowing the Path.

Not knowing karma, not knowing its fruit, and not knowing karma and its fruit.

Not knowing causes, not knowing conditions, and not knowing causes and conditions.

Not knowing transgression, not knowing merit, and not knowing transgression and merit.

Not knowing the wholesome, not knowing the unwholesome, and not knowing the wholesome and unwholesome.

Not knowing dharmas that entail transgression and not knowing dharmas that do not entail transgression.

Not knowing which dharmas should be approached and not knowing which dharmas should be avoided.

Not knowing conditioned dharmas and not knowing unconditioned dharmas.

Not knowing worldly dharmas and not knowing supramundane dharmas.

Not knowing past dharmas, not knowing future dharmas, and not knowing present dharmas.

Not knowing dark dharmas and not knowing bright dharmas.

Not knowing how to discern dharmas of causes and conditions.

Not knowing the dharmas of the six contacts.

Not knowing the dharmas of true realization....

Such various forms of not knowing, lack of wisdom, lack of vision, darkness, and absence of illumination are called ignorance.

Ignorance conditions formations. What are formations?

– Formations are of three kinds: bodily formations, verbal formations, and mental formations.

What are bodily formations? Inhalation and exhalation are dharmas of bodily formation. Why? Because these dharmas pertain to the body, they are called bodily formations.

What are verbal formations? They are initial thought and sustained thought. Only after initial and sustained thought arise does the mouth speak. If there is no initial or sustained thought, there is no speech. These are verbal formations.

What are mental formations? Feeling and perception are dharmas of the mind. Because they pertain to the mind, they are called mental formations.

Furthermore, there are formations pertaining to the Desire Realm, formations pertaining to the Form Realm, and formations pertaining to the Formless Realm.

There are also wholesome formations, unwholesome formations, and imperturbable formations.

What are wholesome formations? They are all wholesome formations of the Desire Realm, as well as those of the three stages of the Form Realm.

What are unwholesome formations? They are unwholesome dharmas.

What are imperturbable formations? The conditioned wholesome formations of the fourth dhyana and the conditioned wholesome formations of the formless concentrations are called imperturbable formations.

Conditioned by formations, consciousness arises. What is consciousness? It is the six classes of the consciousness dhatu, from eye-consciousness through mind-consciousness. These are called the six consciousnesses.

Conditioned by consciousness, name-and-form arises. What is name? The four formless components—feeling, perception, formations, and consciousness—are called name.

What is form? All form—the four great elements and derived form—is called form.

What are the four great elements? They are earth, water, fire, and wind.

What is earth? It is characterized by hardness and heaviness.

Moistness is the characteristic of water.

Heat is the characteristic of fire.

Lightness and movement are the characteristics of wind.

External forms that are visible, resistant, or non-resistant are called derived form. Because name and form are conjoined, they are called name-and-form.

Conditioned by name-and-form, the six ayatanas arise. What are the six ayatanas? Inwardly, there are six ayatanas, from the eye ayatana through the mind ayatana. These are called the six ayatanas.

Conditioned by the six ayatanas, contact arises. What is contact? It is the six classes of the contact dhatu, from eye-contact through mind-contact.

What is eye-contact? With the eye and form as conditions, eye-consciousness arises. The conjunction of these three dharmas is called eye-contact.... The same applies through mind-contact.

Conditioned by contact, feeling arises. What is feeling? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

What is pleasant feeling? It is governed by craving.

What is painful feeling? It is governed by anger.

What is neither-painful-nor-pleasant feeling? It is impelled by delusion.

Furthermore, pleasant feeling brings pleasure when it arises; while it remains, there is pleasure; and when it ceases, pain arises. Painful feeling brings pain when it arises; while pain remains, pleasure comes to an end. Neither-painful-nor-pleasant feeling is unaware of pain and unaware of pleasure.

Conditioned by feeling, craving arises. What is craving? When the eye contacts form, attachment and fondness arise; likewise, when the mind contacts dharmas, attachment and fondness arise.

Conditioned by craving, clinging arises. What is clinging? Clinging to sensual desire, clinging to views, and clinging to precepts and observances—I call these clinging.

Conditioned by clinging, becoming arises. What is becoming? Becoming is of three kinds: becoming in the Desire Realm, becoming in the Form Realm, and becoming in the Formless Realm. From the Avici Great Hell below up to the Heaven of Mastery over Others’ Creations above is called becoming in the Desire Realm, where beings are all capable of creating karma.

What is becoming in the Form Realm? From the Brahma-world Heaven up to the Akanistha Heaven is called becoming in the Form Realm.

What is becoming in the Formless Realm? From the Sphere of Infinite Space through the Sphere of Neither Perception nor Non-Perception is called becoming in the Formless Realm.

Conditioned by becoming, birth arises. What is birth? Wherever the various kinds of sentient beings are born, they acquire the aggregates, are sustained, receive existence, and obtain a life span. This is called birth.

Conditioned by birth, aging and death arise. What is aging? The teeth fall out, the hair turns white, the face becomes deeply wrinkled, the faculties weaken and deteriorate, the breath becomes obstructed, the back becomes bent, and one walks with the support of a staff. Because the bodily aggregates have weakened, this is called aging.

What is death? Wherever sentient beings may be, they all come to decay and destruction. The complete ending of the life span is called death. Because aging comes first and death afterward, they are called aging and death.

Within these twelve links of dependent origination, the entire world belongs to the sphere of causes and conditions. It does not arise from the sphere of the gods, the sphere of human beings, or the sphere of erroneous causes and conditions.

The bodhisattva contemplates the twelve links of dependent origination, fixing the mind so that it remains unmoving and does not think of external things. Whenever thoughts of external conditions arise, one immediately gathers the mind and brings it back. One contemplates the twelve links throughout the three periods: the previous life, the present life, and the future life.

If the bodhisattva's mind becomes firmly established, one should contemplate the twelve links as empty and without a master. Delusion therefore does not know its own activity, nor does it know that formations arise from delusion. It is only through the condition of ignorance that formations arise.

This is like the seed of a plant from which a sprout emerges. The seed does not know, “I give birth to the sprout,” nor does the sprout know, “I arise from the seed.” ... This remains so all the way through aging and death.

Within these twelve links, one contemplates and understands each and every one as being without a master and without self, like plants that have no master. The notions of “I” and “mine” arise only from inverted understanding.

Question:

– If there is no “I” or “mine,” no master, and no agent, why has it always been said that one dies here and is born there?

Answer:

– Although there is no “I” or “mine,” the six sense faculties serve as causes and the six sense objects serve as conditions, and from among them the six consciousnesses arise. Through the conjunction of these three, the dharma of contact arises, and one cognizes the various karmic actions. Therefore, it has always been said that birth and death arise from this. It is like the Sun-Loving jewel, which, through the conjunction of suitable conditions—the sun and dried cow dung—produces fire.

The five skandhas are likewise. Because the five skandhas of this life arise, the five skandhas of the next life then arise. It is not that the five skandhas of this life proceed into the next life. Nor do the five skandhas of the next life exist apart from the five skandhas of this life. The five skandhas arise solely from causes and conditions. This is like a sprout arising from a grain of rice: the grain is not the sprout, yet neither does the sprout exist apart from the grain. They are neither different nor one.

The body of the next life is likewise. It is like a tree that does not yet have boughs, branches, leaves, flowers, or fruit; when it encounters the causes and conditions of the proper season, its flowers and leaves become complete. The karmic results of good and evil are likewise. Because the seed is destroyed, they are not permanent and not one. Because the sprout, branches, and leaves arise and grow, they are not annihilated and not different. The continuity of death and birth is likewise.

The practitioner knows that all dharmas are impermanent, suffering, empty, and without self; that they arise and cease by themselves; and that they exist because of craving. One knows that the cessation of the cause is Cessation, and knows that Cessation is the Path. To know the twelve links by means of these four kinds of knowledge is the path of right view. Because sentient beings are attached, they become deluded and deranged. They are like a person who possesses a priceless jewel but does not know that it is a genuine jewel and is therefore deceived by others.

At that time, the bodhisattva gives rise to the mind of great compassion: “I shall become a Buddha and teach those sentient beings with the true Dharma, causing them to see the true path.”

Question:

– As stated in the Mahayana Prajnaparamita Sutra: All dharmas are neither born nor extinguished; they are empty, without possession, of one characteristic—the absence of characteristics. This is called right view. How, then, can the contemplation of impermanence and so forth be called right view?

Answer:

– If the Mahayana says that all dharmas are empty and without characteristics, why do you say that impermanence, suffering, emptiness, and so forth are not true? If you say that being unborn, unextinguished, and empty is the true characteristic, then you should not call it the absence of characteristics. What you say at the beginning and at the end is inconsistent.

Furthermore, the Buddha taught the four inversions. The inversion of regarding the impermanent as permanent also has its rationale: all conditioned dharmas are impermanent. Why? Because they arise from causes and conditions. If the causes are impermanent and the conditions are impermanent, how could the fruit they produce be permanent? Previously it did not exist, but now it exists; once it exists, it immediately passes into nonexistence. All sentient beings perceive impermanence. Inwardly, there are aging, illness, and death; outwardly, one sees the myriad things decay. Why, then, do you say that impermanence is not true?!

Question:

– I do not say that permanence is true and impermanence is untrue. I say that both permanence and impermanence are untrue. For the Buddha taught that within emptiness, neither permanence nor impermanence can be apprehended. If one clings to either of these two, is that not in both cases an inversion?

Answer:

– What you say does not accord with the Dharma. Why? If you say that there are no dharmas, why do you say that both are inversions? That all is empty and without possession—this alone is truly free from inversion. Once we have refuted permanence, we may cling to impermanence. Self and dharmas must be refuted because no real self exists. To refute the inversion of permanence, one should contemplate impermanence. Why? Because the power of impermanence can destroy permanence. It is like using poison to counteract poison. It is like medicine that removes an illness: when the illness is cured, the medicine is also discarded. One should therefore understand that good medicine is capable of curing illness. If the medicine is not discarded, the medicine itself becomes the illness.

This is likewise. If one clings to the dharma of impermanence, it should be refuted because it is not ultimately real. Since I do not accept the dharma of impermanence as something to be grasped, why must it be refuted?

The Buddha said: “Within these Four Noble Truths, suffering is truly suffering—who could make it happiness? The cause of suffering is truly a cause—who could make it not a cause? The cessation of suffering is truly cessation—who could make it non-cessation? The path to cessation is truly the Path—who could make it not the Path? One might perhaps cause the sun to become cold, the moon to become hot, or the wind to become motionless, but these Four Noble Truths can never be shaken.”

You are unable to understand the Mahayana and merely cling to words. In the Mahayana, the true characteristic of all dharmas cannot be destroyed and has no creator. If it could be destroyed or created, it would not be the Mahayana.

The new moon on the first or second day, when it first appears, is extremely faint and subtle. Only a person with keen eyesight can see it and point it out with a finger to one who cannot. The person who cannot see looks only at the finger and does not see the moon.

The keen-sighted person rebukes him: “You fool, why do you look only at my finger? The finger is used to point to the moon; the finger is not the moon!” You are likewise. Words are not the true characteristic; they are provisional expressions used only to reveal the true principle.

Yet you cling to the words and thereby obscure the true characteristic.

If the practitioner attains right view in this way, one contemplates the conjunction of the twelve links as the two aspects of cause and effect:

When regarded as effect, the twelve links are the Truth of Suffering.

When regarded as cause, the twelve links are the Truth of the Origin of Suffering.

The cessation of the cause is the Truth of Cessation.

Seeing the cessation of cause and effect is the Truth of the Path.

Four dharmas are used to contemplate the effect: impermanence, suffering, emptiness, and non-self.

Four dharmas are used to contemplate the cause: origin, cause, condition, and arising.

Question:

– The effect has four dharmas, yet only suffering is called the Truth of Suffering. Why are the other dharmas not given the name “truth”?

Answer:

– If one spoke of the Truth of Impermanence, there would still be doubt; if one spoke of the Truth of Suffering, there would still be doubt; and if one spoke of the Truth of Non-Self, there would still be doubt. This is merely one mode of raising the same objection.

Furthermore, there is no fault in saying the “Truth of Impermanence,” nor is there any fault in saying the “Truth of Emptiness” or the “Truth of Non-Self.” But if one called them the truths of impermanence, suffering, emptiness, and non-self, the expression would be cumbersome. Therefore, among these four contemplations, only one is stated.

Question:

– What distinctive characteristic does suffering possess that causes it alone, among the other three dharmas, to be singled out?

Answer:

– Suffering is what all sentient beings find repugnant and what they fear. Impermanence is not like this. Some people, when oppressed by suffering, may think that they wish to attain impermanence—that is, death—but no one wishes to undergo suffering.

Question:

– Some people take up knives and kill themselves, stab themselves with sharp points, drink poison, or enter among bandits. Are such actions not a seeking of suffering?

Answer:

– It is not that they desire suffering; rather, they desire happiness, and because they fear suffering, they choose death. Suffering is the foremost calamity, while happiness is the highest benefit. Therefore, one should leave behind actual suffering and attain happiness. Thus, in regard to the fruit, the Buddha spoke only of the Truth of Suffering and did not speak of truths of impermanence, emptiness, or non-self.

To clearly understand the true wisdom within the Four Truths, without doubt or regret, is called Right View.

Because one contemplates this and each aspect thereby increases, it is called Right Thought.

One eliminates wrong livelihood and brings the four kinds of wrong speech under control. Besides abandoning the four kinds of wrong speech, one also embraces the four kinds of right speech. By eliminating wrong livelihood, one brings the three bodily actions under control; eliminating the three kinds of wrong action is called Right Action.

Abandoning the various kinds of wrong livelihood is called Right Livelihood.

When contemplating in this way, diligence is Right Effort.

Mindfully recollecting this without distraction is called Right Mindfulness.

Contemplating this without wavering is called Right Concentration.

Right View is like a king attended by seven followers; together they are called the Truth of the Path.

To believe in the truth of this single-mindedly and unwaveringly is called the Faculty of Faith.

To seek the Path single-mindedly and diligently is called the Faculty of Diligence.

To recollect single-mindedly without forgetting is called the Faculty of Mindfulness.

For the mind to remain in one place without wandering restlessly is called the Faculty of Concentration.

To contemplate, discern, and awaken to impermanence and so forth is called the Faculty of Wisdom.

When these faculties acquire great strength, they are called the Five Powers.

Question:

– Wisdom, mindfulness, and concentration are all taught within the Noble Eightfold Path. Why are they repeated among the faculties and powers?

Answer:

– At first, one relies upon practice and gains a small benefit; at that time they are called faculties. When these five qualities acquire great strength, they are called powers. Upon first entering the unconditioned and seeing the Truth of the Path, these meritorious qualities are called the Noble Eightfold Path. When one enters the path of cultivation, they are called the Seven Factors of Awakening. Upon first entering the Path, one contemplates the body, feelings, mind, and dharmas, constantly recollecting them single-mindedly; these are called the Four Foundations of Mindfulness. In this way, one acquires a taste of wholesome dharmas, and the four kinds of diligent striving are called the Four Right Efforts.

Thus, as the initial gateways, desire, diligence, concentration, and wisdom—whereby one diligently strives to seek mastery according to one’s aspiration—are called the Four Bases of Spiritual Power. Although they are called the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, and so forth, they all mutually encompass one another. According to the sequence of practice, the greater or lesser degree, and the ground and practice taken as conditions, each is given its own name.

It is like the four great elements: each contains all four great elements, yet it is named according to whichever predominates. Where the earth element predominates and the water, fire, and wind elements are lesser, it is called the great earth element. The same applies to water, fire, and wind.

Likewise, each of the Thirty-seven Factors Conducive to Awakening contains all the other factors. Thus, within the Four Foundations of Mindfulness are the Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Awakening, Noble Eightfold Path, and so forth. In this way, by contemplating the twelve links, the Four Truths, and practicing the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Awakening, and Noble Eightfold Path, the mind becomes peaceful and joyful. One further uses this Dharma to liberate sentient beings and single-mindedly vows to strive diligently in pursuit of the Buddha Path.

At that time, one contemplates within the mind: “I clearly perceive and understand this Path, yet I should not realize its fruit for myself. Through the power of two things, I have not yet entered nirvana: first, the power of great compassion, by which I do not abandon sentient beings; and second, the power of deeply understanding the true nature of all dharmas—that minds and mental factors arise from causes and conditions. Why should I now follow what is unreal? I should contemplate for myself and seek to penetrate deeply into the twelve links of dependent origination, so as to understand what kind of dharma causality is.”

One further contemplates these four kinds of conditions: causal condition, immediately antecedent condition, objective condition, and predominant condition. The five causes serve as causal conditions, except for an arhat’s final mind in the present and past; the minds and mental factors of the present and past serve as immediately antecedent conditions, objective conditions, and predominant conditions, conditioning all dharmas.

One further reflects: If a dharma existed before its causes and conditions, it should not be said that the dharma arose from causes and conditions. If it did not exist, neither should it be said to arise from within causes and conditions. If it were half existent and half nonexistent, neither should it be said to arise from causes and conditions.

How can causal conditions exist? If a dharma has not yet arisen, or if minds and mental factors have ceased, how could they constitute immediately antecedent conditions?

If the wondrous Dharma within the Buddha’s teaching has no object, how can nirvana be an objective condition?

If all dharmas are truly devoid of intrinsic nature, then no dharma can be apprehended.

If a fruit arises from causes and conditions, and because this exists that exists, then this statement itself is incorrect.

Whether each cause and condition is separate or they are combined in one place, that fruit cannot be apprehended.

How, then, could a fruit arise beside causes and conditions?

– It is because no fruit exists within causes and conditions. If a fruit did not previously exist within causes and conditions, yet a fruit arose, then would this not mean that a fruit arose from what are not causes and conditions? Since neither is possible, the fruit is said to belong to causes and conditions and to arise beside those causes and conditions. Yet these causes and conditions are not autonomous, for they themselves depend upon other causes and conditions. Since this fruit depends upon causes and conditions, why is it not autonomous? Because causes and conditions are capable of producing a fruit, the fruit therefore does not exist from causes and conditions, nor does it exist from what are not causes and conditions; thus, there is no fruit. Since there is no fruit, neither conditions nor nonconditions exist.

Question:

– The Buddha taught the twelve links of dependent origination: with ignorance as condition, formations arise, and so forth. Why do you say that there are no causes and fruits?

Answer:

– This has already been fully explained and should not be challenged again. If it is challenged, the answer is this: As the Buddha taught, when the eye encounters form as its condition, delusion and distorted thought arise. Delusion is ignorance. Upon what does ignorance here depend in order to abide? Does it depend upon the eye? Does it depend upon form? Does it depend upon consciousness?

It cannot depend upon the eye, for if it depended upon the eye, one would always be deluded and would not have to wait until encountering form to become deluded.

If it depended upon form, then it would not have to wait for the eye; delusion would exist externally, so what would it have to do with me?

If it depended upon consciousness, consciousness has no shape or form, stands in no opposition, makes no contact, has no division or position, and occupies no place. Ignorance is likewise; how then could it abide? Therefore, ignorance is neither inside nor outside, neither on both sides nor in between. It does not come from a previous life, nor does it proceed to a future life. It does not come from the east, west, south, north, the four intermediate directions, above, or below. It has no real existence. Such is the nature of ignorance; to clearly understand ignorance is to transform it into illumination. When each kind of delusion is sought, it cannot be found; how then could formations arise with ignorance as their condition?

Just as space neither arises nor ceases, neither comes into existence nor is extinguished, and is originally pure in nature, so too ignorance neither arises nor ceases, neither comes into existence nor is extinguished, and is originally pure in nature. The same applies up to birth conditioning aging and death.

When a bodhisattva contemplates the twelve links of dependent origination in this way, knowing that sentient beings are falsely bound within the calamity of suffering, they can easily be liberated. If dharmas possessed a real nature, beings would be difficult to liberate. Contemplation in this way destroys delusion.

If a bodhisattva’s mind is crowded with thoughts, the bodhisattva should constantly practice anapanasati: while inhaling and exhaling, counting from one to ten, remaining single-minded and not allowing the mind to wander or become distracted. By attaining single-mindedness through this practice, the bodhisattva eliminates the Five Hindrances and the activity of desire.

To see the Path, a bodhisattva should cultivate three kinds of patience:

– Patience regarding arising dharmas

– Patience in accord with dharmas

– Patience regarding the non-arising of dharmas

What is patience toward beings? If any being reviles, strikes, or kills us, in the face of all such acts, not only does our mind remain unmoved, without anger or hatred, patiently enduring them, but we also give rise to loving-kindness and compassion: “Whatever good things these beings seek, may they obtain them all.” When the mind does not abandon them, one then gradually comprehends the true aspect of all dharmas.

Just as a fragrance permeates, and just as a loving mother cherishes her newborn child, nursing and nurturing it, feeling no disgust at any impurity but loving it all the more and wishing to make it happy, so too does the practitioner regard all beings. Whether the deeds they commit are pure or impure, the practitioner’s mind does not grow more averse, retreat, or turn away.

Furthermore, I alone must liberate the immeasurable beings throughout the ten directions and cause them all to attain the Buddha path. The patient mind neither retreats nor regrets, neither abandons nor grows indolent, weary, fearful, or apprehensive of difficulty. Within this patience toward beings, one single-mindedly fixes one’s mindfulness and contemplates these three matters, allowing no other thoughts. Whenever the mind turns toward other conditions, one immediately gathers it back. This is called patience toward beings.

What is the patience of conforming to dharmas? Once a bodhisattva has attained patience toward beings, the bodhisattva’s merit is immeasurable, yet knows that the karmic reward of this merit is impermanent. One then becomes disenchanted with impermanent merit and personally seeks enduring merit, while also seeking the eternally abiding Dharma for the sake of beings. Regarding all dharmas—form or formless, visible or invisible, resistant or non-resistant, contaminated or uncontaminated, conditioned or unconditioned, superior, middling, or inferior—one seeks their true aspect.

What is their true aspect? It is neither permanent nor impermanent, neither pleasant nor unpleasant, neither empty nor nonempty, neither possessing a self nor lacking a self. Why is this? Because they are not permanent, they arise through causes and conditions. Formerly nonexistent, they now exist; having come into existence, they return to nonexistence. Therefore, they are not permanent.

Why are they not impermanent? Because the results of karma are not lost; because external sense objects are apprehended; and because causes and conditions increase and develop. Therefore, they are not impermanent.

Why are they not pleasant? Because the perception of pleasure arises amid suffering; because the nature of all things is impermanent; and because they arise in dependence upon desire. Therefore, they are not pleasant.

Why are they not unpleasant? Because pleasant sensations exist; because they arise from defiled desire; and because, in seeking pleasure, one does not spare even one’s own body. Therefore, they are not unpleasant.

Why are they not empty? Because the internal and external ayatanas are all clearly cognized; because there are karmic rewards for transgressions and merits; and because all beings believe in them. Therefore, they are not empty.

Why are they not nonempty? Because they arise through conjunction...; because, when sought through discriminative analysis, they cannot be found; and because they turn according to the power of the mind. Therefore, they are not nonempty.

Why do they not possess a self? Because there is no sovereignty; because the seven kinds of dhatu cannot be apprehended; and because the characteristic of a self cannot be apprehended. Therefore, they do not possess a self.

Why are they not devoid of a self? Because there is a future life; because liberation can be attained; and because, whenever each thought in our minds arises, its location cannot be determined. Therefore, they are not devoid of a self.

Thus, they neither arise nor cease, are neither non-arising nor non-ceasing, neither existent nor nonexistent, neither accepted nor grasped. The paths of language are cut off and the sphere of mental activity has ceased. Like the nature of nirvana, this is the true aspect of dharmas. When, with regard to these dharmas, one’s mind of faith is pure, unobstructed and unhindered, and one’s understanding, faith, and diligence become pliant and well matured, this is called the patience of conforming to dharmas.

What is the patience of the non-arising of dharmas? When, with respect to the true aspect of dharmas described above, one’s wisdom, faith, and diligence increase and one’s faculties become keen, this is called the patience of the non-arising of dharmas.

For example, within the Dharma of the shravakas, when wisdom, faith, and diligence increase through the dharmas of warmth and summit, one attains the dharma of patience. It is called patience because one patiently accepts nirvana and the uncontaminated Dharma. Because it has only just been attained and seen for the first time, it is called patience.

Patience toward dharmas is likewise. An arhat who is liberated according to occasion does not attain the knowledge of non-arising. Only after advancing further and becoming one liberated independently of occasion does that arhat attain the knowledge of non-arising.

The patience of the non-arising of dharmas is likewise. Before attaining the fruit of a bodhisattva, one attains the patience of the non-arising of dharmas; when one fully attains the practices and fruit of a bodhisattva, it is called the fruit of the bodhisattva path. At that time one attains the Pratyutpanna Samadhi, acquires great compassion for beings, and enters the gateway of the wisdom-paramita.

The Buddhas then bestow a prediction upon one. One may be born at will in the worlds of the Buddhas and is kept in mind by the Buddhas. All grave offenses gradually diminish and are utterly extinguished. One cuts off the three evil destinies and is always born among devas and humans. This is called non-retrogression. One reaches the immovable stage and brings the fleshly body to an end.

Ultimately, one enters the Dharma body, can manifest all manner of transformations, liberates all beings, perfects the six paramitas, makes offerings to the Buddhas, teaches and transforms beings, and purifies Buddha lands. Established among the Ten Bhumi, one’s merit becomes complete, and one gradually attains unsurpassed complete and perfect enlightenment. This is the first gateway in the bodhisattva’s Dharma of meditation.

When practitioners settle the mind and seek the path,

They should always observe the proper time and means.

If there is neither the proper time nor appropriate means,

Their efforts are wasted and yield no benefit.

Just as a cow that has not calved produces no milk,

For milk cannot appear before its proper time;

And if, after the cow has calved, one seeks milk from its horns,

No milk can be obtained, because of ignorance.

It is like drilling wet wood in search of fire:

Because the time is unsuitable, no fire is obtained.

If one cuts dry wood apart in search of fire,

No fire can be obtained, because of ignorance.

When one knows the proper time and assesses one’s own practice,

One examines the mind, the means, and the measure of one’s strength,

Discerning when one should be diligent and when one should not,

And whether the characteristics of the path accord with the time.

When the mind is agitated, do not exert it forcefully;

With such exertion, samadhi cannot be attained.

It is like a great quantity of wood and a fiercely blazing fire:

When a mighty wind blows upon it, it cannot be extinguished.

If one can use samadhi to regulate one’s own mind,

All agitation ends, and the mind attains samadhi.

It is like a great fire blown by the wind:

When a great quantity of water is poured upon it, it must go out.

If a person’s mind is weak and also indolent,

It sinks away like this, and the practice does not manifest.

It is like having little wood and a flameless fire:

Even without being struck by wind, it soon dies out by itself.

If one is diligent and the mind is courageous and vigorous,

It grows stronger in this way and swiftly attains the path.

It is like a small fire supplied with abundant wood:

When the wind blows, it continues burning and does not go out.

If one practices equanimity, cease regulating the mind;

But if one abandons it entirely, one loses the protective Dharma.

It is like a gravely ill person who must be carefully nursed;

If left unattended, that person cannot survive.

If one has the perception of equanimity and the mind is balanced,

By diligently applying oneself at the proper time, one swiftly attains the path.

It is like an elephant driver riding upon an elephant’s back,

Going and coming at will without obstruction.

If abundant lust and craving disturb the mind,

At that time one should not practice loving-kindness.

When a lustful person practices loving-kindness, delusion increases,

Like one suffering from a cold illness taking cooling medicine.

When a lustful person’s mind is disturbed, contemplate impurity;

By carefully contemplating impurity, the mind attains samadhi.

Only such a practice is appropriate,

Like one suffering from a cold illness taking warming medicine.

If abundant anger and hatred disturb the mind,

At that time one should not contemplate impurity.

When an angry person contemplates repulsiveness, anger increases,

Like one suffering from a fever taking warming medicine.

If an angry person cultivates a mind of loving-kindness,

Practicing loving-kindness without abandoning it, anger is extinguished.

Only such a practice is appropriate,

Like one suffering from a fever taking cooling medicine.

A person of great ignorance, whose mind is dim and obscure,

Should practice neither loving-kindness nor contemplation of impurity.

These two dharmas increase delusion and bring no benefit,

Like one suffering from a wind disorder taking strengthening medicine.

One whose mind is dim and obscure should contemplate ignorance;

By discerning and clearly contemplating it, the deluded mind is extinguished.

Only such a practice is appropriate,

Like one suffering from a wind disorder applying medicinal ointment.

It is like a goldsmith working the bellows of a charcoal furnace:

Applying effort at the wrong time and working the bellows incorrectly,

He wishes to blow them urgently but does not know the proper time.

Whether immersing it in water, or taking it out,

When gold melts, fan it swiftly and it will melt completely;

If one stops before it has melted, it will not melt.

Immersing it in water at the wrong time leaves the gold unrefined;

Stopping to rest at the wrong time leaves the gold unmatured.

With diligence, gather the mind, and then release it;

One should carefully discern the practices of the path.

Using skillful means at the wrong time forfeits the benefit of the Dharma;

If there is no benefit of the Dharma, there is no benefit at all.

Just as a physician understands the three kinds of illness—

Illnesses of cold, heat, and wind—and surely eliminates them,

Giving medicine suited to each illness, so too does the Buddha:

The illnesses of lust, anger, and delusion are eliminated with their corresponding medicines.

THE SUTRA ON THE SAMADHI OF SITTING MEDITATION

End of the second fascicle (the complete work)