摩訶止觀 觀煩惱境

When contemplation of the aggregates, sense fields, and elements has not brought awakening yet observation continues, intense greed and anger suddenly erupt. Zhizhe neither decorates this moment as purity nor immediately judges it a regression. He says only: the contemplated object has changed; one must now turn to contemplate afflictions.

Before iron enters fire, one sees only black; once it enters, it glows red throughout. While water flows downstream, one does not notice its speed; place a log crosswise and its entire rush appears. Cultivation of contemplation does not add a mass of fire to mind. It prevents latent power from remaining hidden. The real danger is not seeing affliction but failing to recognize its characteristics, allowing it to lead one into grave transgressions, and mistaking loss of control for unobstructedness.

Therefore “afflictions are themselves the path” is immediately followed by two guardrails: one may neither follow nor sever them. Follow affliction and it leads toward evil paths. Hurry to cut it away and one easily abides in discipline, imagining that only after total severance will some separate path appear. The bodhisattva road is more difficult: courageous in birth and death without defilement, like a flower in mud; knowing emptiness without abiding in emptiness, like a bird flying through space. It neither opens a gate for indulgence nor turns quiescence into a hiding place.

The mango pit and salt both fail in the same way: taking one sentence alone and pushing it too far. Some borrow unobstructedness to indulge desire; others fear both extremes and first sever before they will speak. One side calls itself freedom and the other purity, yet both are trapped by the extreme they selected. The eight propositions of abiding and nonabiding loosen this partial fixation. When one should abide and when one should not depends on whether self and others benefit and whether that benefit is immediate or remote; it cannot be decided by a slogan.

Within one thought of affliction, light and darkness can be simultaneous without mutual obstruction. When a lamp shines, one cannot find where darkness went; when the lamp goes out, one cannot find where darkness returned from. Rely only on the lamp of worldly wisdom, and delusion returns when the lamp is extinguished. Contemplate the darkness of affliction as itself the light of great wisdom, and this object can turn into arousal and settling of mind, then proceed through breaking obstructions, passage and obstruction, factors of the path, aids to the path, stages, patient endurance, and freedom from attachment. It is not an emergency suppression of intense delusion.

The sharpest question in contemplating the object of afflictions is therefore not “How can I have no afflictions?” but this: when affliction appears, am I following it, rushing to drive it away, or able neither to receive, attach, think, nor discriminate, allowing this mass of darkness to become the place where the road is seen?

Taught by Great Master Zhizhe of Tiantai in the Sui; recorded by his disciple Guanding.

Turning from the Object of the Aggregates, Sense Fields, and Elements to Contemplating Afflictions

Mohe Zhiguan, Fascicle Eight [Upper].

Second, contemplating the object of afflictions. If one has contemplated the aggregates, sense fields, and elements without being able to awaken and enter, it is not fitting to remain exclusively with that one object forever. If continued contemplation stirs afflictions and greed and anger erupt violently, one should temporarily leave the object of the aggregates, sense fields, and elements and turn to contemplate afflictions. The preceding rebuke of the five desires was meant to recognize the faults of the five desires. Casting off the five hindrances meant relinquishing coverings already present in ordinary life. Contemplating the aggregates, sense fields, and elements sought understanding within dharmas of retribution. What is contemplated now, however, is intense greed and anger that suddenly erupt with flourishing power. When iron does not meet fire, it appears only black; once it meets fire, it suddenly glows red throughout. Dharmas of retribution are present at all times, and rebuking and relinquishing them is comparatively easy. Once afflictions suddenly arise, however, they are difficult to control.

Why is this so? Although someone may be irascible by birth, counsel and guidance can calm the anger. The anger arising now, by contrast, roars with such violence that it inspires fear. Inverted delusive thoughts present from birth arise and cease intermittently; the delusive thoughts arising now knot together and do not depart. Craving for sexual objects present from birth can still be stopped through restraint; the desire arising now does not discriminate even against a dead mare, much less an object of its own kind. This delusion arises from within mind, domineering and blazing. On seeing an external object, mind goes mad and the eyes grow dark. It resembles flowing water whose speed is ordinarily invisible: place a log crosswise to obstruct it and the surface ripples and surges in successive layers. It also resembles a strong person who does not ordinarily know the magnitude of his strength; when someone provokes him, anger and strength become manifest together. Afflictions ordinarily lie concealed, as though present and as though absent. Entering the place of practice to repent and contemplate the aggregates, sense fields, and elements resembles awakening a sleeping lion, whose one roar shakes the earth. If this object's characteristics are not recognized, it can draw one into creating the gravest transgressions. Not only will calming-and-contemplation fail to be accomplished, evil karma will instead increase, one will fall into a dark and deep pit, and no longer possess the strength to escape. Precisely for this reason, the object of afflictions must be contemplated.

Contemplation of this object has four sections: first, briefly explaining the characteristics of afflictions; second, explaining the causes and conditions through which afflictions arise; third, explaining different methods of treatment; and fourth, cultivating calming-and-contemplation through the ten intentions.

The Name Affliction, Sharp and Dull, and the Four Divisions

First explaining the characteristics of afflictions begins with explaining the name. Affliction is a dark and disturbing dharma that vexes and disorders mental awareness. It can also be said to create agitation for mind, causing mind to suffer disturbance. These are the sharp and dull proclivities among delusions of views and thought. Yet dividing views from thought and sharp from dull is only a provisional enumeration. Why must the five dull proclivities be limited to the class of greed and anger? Various crawling insects cannot actually investigate principle, yet they raise their bodies, spread their fins or wings, glare proudly, and magnify themselves. Must the lowest and most ordinary beings first cling to some particular view? Yet amid walking, standing, sitting, and lying down, a mind of self constantly arises. This shows that the five dull proclivities are not devoid of sharp characteristics. Why, likewise, should the five sharp proclivities consist only of delusions of views and be wholly without anger and desire? Know that the names sharp and dull can both extend across delusions of views and thought.

They are now classified according to the practitioner's stage so that the two objects are not confused. Before meditative concentration has arisen, one may possess worldly wisdom, reason well, debate skillfully, and be intelligent, yet the strength of one's views and delusive thoughts remains weak. At this time all ten proclivities are uniformly included under the dull. After views arise from meditative concentration, the mind of views becomes fierce. All ten proclivities then receive their name from whichever aspect is stronger and are uniformly included under the sharp. It resembles two students, one who grasps Dharma meaning and one who grasps only words. When they debate, the person who grasps Dharma meaning is strong and the person who grasps words is weak. Grasping only words resembles not yet possessing meditative concentration; grasping Dharma meaning resembles views already arising from concentration.

If meditative concentration has arisen and produces delusions of views, they belong to the later object of views. Only afflictions arising before concentration has developed are properly the present object. If dull proclivities remain among the sharp, when seeing the truths severs only the sharp proclivities, the dull should remain. Abhidharma masters say that dull proclivities attached to sharp ones are called “proclivities carried on the back.” When seeing the truths severs delusion, removal of the frontal sharp proclivity simultaneously removes the proclivity on its back. The situation with what is severed through cultivation is the same.

Opened in detail, sharp and dull can become eighty-four thousand; they are now gathered into four divisions. The three poisons—greed, anger, and delusion—arising predominantly are three divisions. Equally conditioning all three kinds of object is called the “equal division.” When the three poisons arise predominantly, initial and sustained thought are present but not abundant. When the three poisons arise equally, this is called “abundant initial and sustained thought.” Whether little or abundant, both are called “scattered activity,” and both can obstruct meditative concentration. The indeterminate state is merely “retributive scattered activity” received as retribution and does not obstruct concentration. Scripture says that one emerges from the concentration of cessation and enters scattered mind, then from scattered mind enters the various meditative concentrations. This shows precisely that this kind of scattering does not obstruct concentration. Masters of the Chengshi Lun say scattered mind includes lack of knowledge and that delusion can obstruct concentration. If so, scattered mind also includes anger and desire; why do anger and desire not obstruct concentration? The present explanation has a different intent, as stated previously when casting off the five hindrances.

The characteristics of afflictions are vast and boundless and cannot be exhausted in speech. To distinguish every one in detail would instead impede entry into contemplation. The Lotus says that for twenty years the poor son was constantly made to remove excrement. Excrement means afflictions, defiled dharmas. If the excrement is completely removed, one can receive the day's wage; if one remains only at distinguishing how much excrement there is, one never receives the wage. Contemplating the excrement of afflictions now is for obtaining the wage of wisdom, not for elaborately differentiating the many characteristics of delusions of views and thought at this point.

If so, why did the five hundred arhats still distinguish them extensively? They had to preserve the Buddha-Dharma, lead the assembly, and penetrate many challenges, and therefore had to distinguish them in detail and breadth. We are now about to enter the path but have neither the ability nor the time to do this. For present contemplative practice, it is not an urgent task. One need only know generally that the four divisions of affliction are all filth and diligently cast them off. Only upon entering the provisional from emptiness should they be distinguished in full detail.

Furthermore, sharp and dull are each gathered into four divisions. All are within the three realms and all are severed by practitioners of the two vehicles, so they are called “shared afflictions.” Beyond the three realms are another four divisions that the two vehicles cannot sever, called “particular afflictions.” If shared and particular delusions are said to relate to each other, how could particular delusions exist apart from shared ones? Shared delusions resemble branches, particular delusions the root. Wisdom of the true truth severs the branches; only wisdom of the Middle Way severs the root. Under an inconceivable understanding, afflictions within the three realms are themselves awakening. How, then, could they not also be particular delusions? This has already been explained above.

Four Characteristics of Arising and Three Kinds of Cause and Condition

Second, explaining the causes and conditions through which afflictions arise. There are three kinds of cause and condition, to be explained below. Afflictions have four characteristics of arising: deep but not acute, acute but not deep, both deep and acute, and neither deep nor acute. The fourth alternative is the general characteristic of retributive delusion, continuously present in ordinary life, and is therefore called “neither deep nor acute.” The other three alternatives arise outside the ordinary pattern and therefore constitute the arising characteristics of afflictions. When arising is so deep and heavy that it cannot be restrained, and contact with external objects makes it increasingly flourish so that no one can stop or control it, this is the characteristic “deep.” When it arises again and again and every arising is heavy, it is called “acute.” Acute but not deep and deep but not acute are known by comparison.

Afflictions arise through three causes and conditions: first, seeds of habitual causes; second, the striking force of karma; and third, Māra's fanning.

Habit means that afflictions accumulated through immeasurable kalpas are deep and heavy, their seeds have ripened, and perfuming has continued without interruption. It resembles a swift current flowing downstream: while following it, one does not notice the water's speed, but placing something crosswise reveals its fierce rush. Practitioners have always followed the current of afflictions and drifted along the great sea of birth and death, wholly unaware of its force. Now that they cultivate the factors of the path and travel upstream against the current of the various forms of existence, afflictions surge up imposingly. At this time one must be diligent, make an extraordinary effort, and practice day and night without pause.

Karma means that evil conduct from immeasurable kalpas has ripened. As though bearing old grievances and debts, how could it willingly let one cultivate the path and escape? Evil karma therefore suddenly arises and damages the contemplating mind, preventing wholesome dharmas from becoming established. It resembles river water whose current cannot be seen while still; when a violent wind suddenly arrives, waves rise as high as connected mountains. If sails and rudder are cast aside at will, the boat is destroyed in an instant. If one single-mindedly keeps the fore and aft correctly aligned, the boat can escape disaster.

Māra means that when practitioners engage in demonic affairs they belong to Māra's people, and Māra does not come to disturb them. When practitioners wish to cultivate the path and leave this realm, departing from here and turning toward there, Māra gathers and captures them with ten armies, so deep and acute delusion suddenly arrives. It resembles the waters of the great sea: even without wind or current, when the great makara fish inhales, myriad things rush toward its mouth and human strength cannot resist. Only by single-mindedly invoking the Buddha's name can one escape. In the simile of fire, shaking loose the ember resembles habit, wind fanning the fire resembles karma, and oil poured upon it resembles Māra. The objects of Māra and karma will be explained separately later. Only afflictions arising when contemplative practice stirs habits constitute the object contemplated now.

Five Methods of Treatment and Treatment through the Ultimate Meaning

Third, explaining differences in treatment. The Lesser Vehicle has five methods of treatment: direct treatment, rotated treatment, unrotated treatment, combined treatment, and complete treatment. These five methods together treat the four divisions of affliction. If the karmic signs that obstruct the path arise, they are explained under the later object of karma〔and so forth〕.

Direct treatment means that every division of affliction contains three kinds, making twelve kinds among the four divisions. Against these twelve illnesses twelve treatments are established, like arranging a battle formation against enemy raiders. This is called “direct treatment.”

Rotated treatment means, for example, that contemplation of impurity originally treats sexual desire, but if it does not suit a particular person, one should change to contemplation of purity and attain liberation. One rotates into cultivating loving-kindness, thinking that beings should be made peaceful and happy through pure Dharma; how could one instead inflict filthy humiliation on them? This is called “rotated treatment.” Teaching contemplation of impurity to someone with intense anger, reflection on finitude and infinity to someone with intense delusion, or discriminating wisdom to someone agitated and distracted are likewise cases in which the illness does not rotate but the treatment does. All are generally called “rotated treatment.” If illness and medicine rotate at the same time, this too is called rotated treatment and also belongs to direct treatment.

Unrotated treatment means that although the illness changes, the treatment never changes. If this person is suited to cultivating one Dharma, this treatment alone is always used. Whether or not the illness treated changes, it is treated by this method and therefore called “unrotated treatment.”

Combined treatment means that if several illnesses are combined, several medicines are also used together. For example, if sexual desire combines with anger, contemplation of impurity must be combined with loving-kindness. When illness combines with one or two others, medicine also combines with one or two others. This is called “combined treatment.”

Complete treatment means applying all the preceding methods together to treat one illness. Thus the Lesser Vehicle first uses the five treatments, then wisdom of the truths, and only afterward can enter the true truth.

The treatment explained in the Great Vehicle is not direct treatment, combined treatment, or the rest. It is called “treatment through the ultimate meaning,” like agada medicine capable of curing every illness. The Lesser Vehicle mainly treats through the other three siddhāntas; the Great Vehicle mainly treats through the siddhānta of the ultimate meaning. Within emptiness and non-arising, who is the affliction, and what is the Dharma capable of treatment? Affliction itself is absent, so what illness could be rotated? Since nothing is rotated, there is no combined or complete treatment. The single medicine of non-arising universally treats all. This is explained with extreme brevity and its intent must be understood skillfully.

One Thought of Desire Sequentially Produces the Various Realms

Fourth, cultivating calming-and-contemplation, again unfolds through ten intentions. First, distinguishing the conceivable object. When one thought of desire has just arisen, it is exceedingly subtle. If it is not immediately stopped, it gradually increases. In pursuit of an object of desire, greed leads a person into what is not the path, even to committing the four grave transgressions and creating the five heinous deeds. This is called “affliction producing the hell realm.” Because of desire, one knows neither shame nor conscience, behaves coarsely and domineeringly, assaults others, preserves no propriety or righteousness, and loses the human kind. This is called “greed and desire producing the animal realm.” Again because of desire, one becomes stingy and greedy, cherishes and guards one's own possessions, and also begrudges what belongs to another household. This is called “greed and desire producing the hungry-ghost realm.” Desire also produces jealousy, suspicion, resentment, vigilance everywhere, a constant wish to surpass others, and a hundred poisonous schemes to injure and defeat them. This is called “greed and desire producing the asura realm.”

Again because of desire, one deeply loves present happiness, marries according to ritual, preserves restraint in all affairs, and accords with humaneness and righteousness. To seek future pleasures of desire, one keeps the five precepts. This is called “greed and desire producing the human realm.” When desire arises, one disdains the coarse and inferior desires of the human world and seeks the excellent and wondrous desires of the heavens, diligently cultivating the ten wholesome actions and preventing evil conduct. Once cultivation matures, evil conduct naturally ceases to arise. This is contemplating greed and desire as producing the realm of the six desire heavens. One may also contemplate the mind of desire, cast it off and rebuke it, purify mind, and become able to produce meditative concentration. These are the heavens of the form and formless realms.

Again, one contemplates desire as precisely the truth of accumulation, and accumulation necessarily evokes suffering. Becoming disenchanted with suffering and accumulation and cultivating the path of escape is the śrāvaka realm. One may contemplate desire as ignorance, creating formations through the desire of ignorance and revolving without end. If desire is stopped, ignorance, formations, and the rest also cease. This is the pratyekabuddha realm. Contemplating desire as a covering, one arouses loving-kindness and compassion and practices giving; one also fears impermanence, through contemplating desire as delusion and so forth. This is the realm of the six perfections. Contemplating desire as never having arisen in the past, not abiding now, and not ceasing in the future, desire is itself empty and emptiness is itself nirvāṇa. This is the realm of the Shared Teaching. Again, one contemplates the mind of desire as possessing immeasurable characteristics. Since the truth of accumulation has more than one characteristic, the truth of suffering likewise has immeasurable characteristics. Knowing that beings' faculties, desires, and natures all differ because of the mind of desire and distinguishing them exhaustively without omission is the realm of the Distinct Teaching.

Anger, delusion, and the equal division—the remaining three divisions of affliction—likewise produce all dharmas in this way. One thought of affliction sequentially producing all dharmas is called the “conceivable object.”

The Four Divisions of Affliction Are the Path, Yet Are Neither Followed nor Severed

The inconceivable object is as the Wuxing says: greed and desire are themselves the path, and anger and delusion are likewise; within these three dharmas all Buddha-Dharmas are complete. Although the four divisions of affliction are themselves the path, one still must not follow them. Once followed, they lead one toward evil paths. Nor may they be annihilated. To suppose that they must be completely severed before there is a path is overweening pride. Not severing delusion and craving while producing various illuminations and liberations is what is called the path. One neither abides in discipline nor abides in lack of discipline. Abiding in lack of discipline is the mark of foolish people; abiding in discipline is the Dharma of śrāvakas.

Why? Ordinary people greedily cling to and follow the four divisions of affliction. Birth and death accumulate layer upon layer; they are fierce, perverse, and difficult to tame, and therefore are called “undisciplined.” People of the two vehicles fear birth and death as if pursued by an enemy and swiftly leave the three realms. Arhats are called “undisciplined” because afflictions in the three realms are exhausted and no delusion remains to be treated. This lack of discipline in which no delusion remains to be disciplined is instead called “disciplined.” Yet a scorched and withered seed cannot sprout, and ruined faculties no longer function.

Bodhisattvas are not like this. They are courageous regarding birth and death and do not savor nirvāṇa. Courage regarding birth and death means being born through non-arising without being defiled by the dharma of birth, like a lotus growing in mud and a physician entering among the ill to treat illness. Not savoring nirvāṇa means knowing emptiness without stagnating in emptiness and not realizing and grasping empty dharmas, like a bird flying through space without stopping in space. Entering nirvāṇa without severing afflictions and purifying the faculties without severing the five desires are precisely the meaning of neither abiding in discipline nor abiding in lack of discipline.

The Mango Pit and Eating Salt: The Fault of Seizing One Extreme

Foolish people in the latter age hear that mango fruit is sweet and pleasing, so they break the pit and taste it themselves, finding it extremely bitter. The sweetness that fruit and seed could have produced is thereby lost entirely. People without wisdom who cut the pit to excess are the same. Hearing “neither disciplined nor undisciplined, without obstructing discipline and without obstructing lack of discipline,” they call “nonobstruction” the “unobstructed path.” Then, claiming unobstructedness, they publicly indulge in sexual dissipation and openly engage in unlawful affairs, without the least shame or conscience and no different from birds and beasts. This resembles eating too much salt and becoming ill from saltiness and thirst. Scripture says that people attached to unobstructed Dharma are as far from the Buddha as heaven from earth. The great scripture says that if one claims, “I cultivate signlessness,” this is not cultivating signlessness. Such a person practices what is not the path while deludedly intending to penetrate the Buddha path, but instead obstructs oneself and becomes equal to vulgar commoners. This is abiding in lack of discipline, not nonabiding.

Other practitioners hear “not abiding in discipline and not abiding in lack of discipline,” fear both extremes, and exert themselves to restrain their conduct, wishing to cultivate wisdom of the Middle Way and break both extremes. Such people cannot embody the understanding that greed and desire themselves are the path. They must first sever greed and desire and only afterward call something the path. This is actually abiding in a disciplined mind and likewise is not nonabiding. Practitioners in the north possess both these faults.

Again, some initially study contemplation of the Middle and first sever greed and desire but gain no benefit. They then indulge their minds and engage in undisciplined conduct. The first time they do so, they gain a slight benefit. Thereafter they continue without stopping, obtain no further benefit, and still refuse to change. Because they themselves formerly gained a slight benefit, they teach others to act likewise and cite scriptures as proof. Those transformed by them obtain only the pleasure of desire and not the slightest benefit of the path. People become unrestrained and immersed until this forms a custom, disgraces the precepts, and violates the Three Treasures. The Zhou destruction of the Buddha-Dharma arose from this. This plainly abides both in lack of discipline and in discipline; what has it to do with not abiding in discipline or lack of discipline? It is a great obstruction; what has it to do with unobstructedness? It only increases what is not the path; what has it to do with the Buddha path? In this way, abiding in discipline and abiding in lack of discipline are both called undisciplined because both are ordinary sentiments, not the practice of worthies and sages.

Eight Propositions of Freedom without Partial Abiding

The complete set of propositions taught here is: not abiding in discipline; not abiding in lack of discipline; not abiding in neither discipline nor lack of discipline; not abiding in both discipline and lack of discipline; also abiding in discipline; also abiding in lack of discipline; also abiding in neither discipline nor lack of discipline; and also abiding in both discipline and lack of discipline.

Why is this so? Afflictions are themselves empty, and thus one does not abide in lack of discipline. Afflictions are themselves provisional, and thus one does not abide in discipline. Afflictions are themselves the Middle, and thus one does not abide in both discipline and lack of discipline. Afflictions simultaneously illuminate both, and thus one does not abide in neither discipline nor lack of discipline. Although one does not abide in the propositions of discipline, lack of discipline, and so forth, one actually also abides in them. Although one truly abides in those propositions, one actually also does not abide in them. This is because contemplative practice does not partially seize one proposition; that very proposition is each of the remaining propositions. All dharmas converge upon greed and desire, and greed and desire are the place to which all dharmas return. Carry this intent throughout all propositions. For example, reckoning greed and desire to exist is called abiding in lack of discipline, while reckoning greed and desire to be nonexistent is called abiding in discipline. The remaining propositions can likewise be taught freely〔and so forth〕.

To embody and penetrate this is called the “unobstructed path”; all unobstructed persons emerge from birth and death by one path. How do they emerge? Sometimes one embodies and penetrates greed and desire as ultimately pure, without bonds or defiled attachment, like empty space, and suddenly emerges from birth and death. This is called “gaining benefit by abiding in discipline.” Sometimes one releases thoughts and observes the causes and conditions of this greed and desire from beginning to end: how many are illness, and how many medicine? Like Vasumitrā entering the limit of freedom from desire and liberating beings, one suddenly emerges from birth and death while making this contemplation. This is called “gaining benefit by abiding in lack of discipline.” Sometimes one gains benefit because discipline and lack of discipline are both negated; sometimes because both are contemplated together. Skillfully weighing in this way when one should abide and when one should not abide, both self and others receive benefit and the bodhisattva Dharma is not diminished. This is using the four siddhāntas to weigh one's own choices.

Bodhisattva Xigen taught laypeople a skillful method of crossing and caused them all to attain patience with non-arising. Bhikṣu Shengyi practiced a clumsy method of crossing and accomplished nothing. Later, while traveling among settlements, Shengyi heard Xigen teach that greed and desire are themselves the path and angrily asked why Xigen taught others a Dharma that obstructed the path. He tried to expel Xigen but did not succeed. Xigen spoke a verse for him, and his body immediately sank down. The bodhisattva knew that Shengyi did not believe and would fall into hell, yet still forced himself to teach him Dharma and plant the cause for liberation in a later life. If one can skillfully contemplate the siddhāntas, then whether for oneself or others, whether benefit is immediate or remote, abiding in discipline, lack of discipline, and the rest has no fault, and not abiding in them likewise has no fault. If one does not understand the intent of the four siddhāntas, whether abiding or not abiding one only weaves a net of craving for oneself, arouses ridicule and conceit in others, obstructs oneself and others, and cannot be called unobstructed.

Light and Darkness Present Together in One Thought without Removing Each Other

When one thought of affliction arises, it contains the ten realms and hundred dharmas without mutual obstruction. Although many, they do not truly exist; although one, they are not annihilated. The many do not accumulate, and the one is not dispersed. The many are not mutually different, and the one is not confused sameness. The many are the one, and the one is the many. Scripture says that the shadow of a tree in darkness is unseen because of darkness, yet the divine eye can see it. This is light within darkness. Obstruction to wisdom is exceedingly blind and dark; this is darkness within light. It also resembles a lamp newly lit dwelling together with darkness at the same time. Such light and darkness neither obstruct nor break each other.

Why? It is visibly evident in the world that when a lamp is lit indoors, no one knows where the former darkness goes upon departing. When the lamp is extinguished, the dharma of darkness returns. Darkness has no source when it comes and no trace when it leaves. As with darkness, so with light. Seeking darkness, one finds no truly existent darkness, and thus light has nothing to break. Seeking light, one finds no truly existent light, and thus darkness has nothing to cover. Although no truly existent light or darkness exists, the functions of breaking darkness and covering light are distinctly present.

Therefore there is no receiving, no attachment, no thinking, and no discrimination. What newly arises is called “not receiving,” and what arose formerly “not attaching.” Not grasping inwardly is called “not thinking,” and not grasping outwardly “not discriminating.” Wondrous wisdom is bright and clear, and therefore this is called “inconceivable,” “mutually unobstructed,” and “not mutually removing.” If the lamp of worldly wisdom goes out, the darkness of delusion returns. If the light of wisdom of the Middle Way abides constantly and immovably like a divine jewel that always shines, darkness does not return. Contemplating the darkness of affliction as itself the light of great wisdom reveals the Buddha's awakening, and delusion no longer returns. The rest is known by comparison with the preceding object of the aggregates, sense fields, and elements.

The Subsequent Nine Intentions: Arousing Mind, Settling Mind, Pervasive Breaking, and Passage and Obstruction

While contemplating in this way, one recollects and grieves over one's past faults and also universally feels compassion for all beings. Why? The principle itself is neither light nor darkness. Through delusion, beings produce the darkness of suffering and accumulation; through understanding the treatment, they possess the light of path and cessation. Compassion arises with regard to darkness, and loving-kindness with regard to light. The mind of the vast vows thereby arises together with the contemplated object. This is arousing the mind of awakening.

To fulfill the vows, one must establish the essential practice; among essential gates of practice, none precedes calming-and-contemplation. Embodying and penetrating the four divisions of affliction as themselves empty is called “calming that embodies the real and contemplation entering emptiness.” Observing the many dharmas of affliction, medicine, illness, and the rest is called “calming that follows conditions and contemplation entering the provisional.” Contemplating all afflictions as identical with the true limit is called “calming that rests the two extremes and contemplation entering the Middle Way.” Skillfully settle mind and cultivate these three calmings and three contemplations, accomplishing in one mind the three eyes and three wisdoms.

If eye and wisdom have not yet opened, obstructions must be broken so that breaking through dharmas becomes pervasive throughout. Contemplate every thought of the four divisions of affliction as the three provisionalities, arising neither from itself, another, both self and other, nor apart from self and other. It also belongs to none of the single, repeated, complete, and other propositions, so delusions of views and thought do not arise. Knowing the illness and also recognizing the medicine, dust-and-sand lack of knowledge does not arise. Being neither true cultivation nor conditioned cultivation, ignorance does not arise. This is pervasive breaking both horizontally and vertically.

To create suffering and accumulation within immediate emptiness is “knowing obstruction”; to penetrate suffering and accumulation as themselves empty is “knowing passage.” Turning every Dharma medicine instead into illness is “knowing obstruction”; knowing the corresponding medicine within the various illness-dharmas is “knowing passage.” Turning Dharma-nature over into ignorance is “obstruction”; when ignorance turns, it becomes illumination, which is “passage.”

Factors of the Path, Twelve Assisting Treatments, Stages, Patient Endurance, and Freedom from Attachment

One also contemplates afflictions and cultivates the factors of the path. As soon as a mind of the four divisions of affliction arises, it defiles the five aggregates. Within one aggregate are immeasurable aggregates, and feeling, perception, formations, and consciousness each likewise are immeasurable. Contemplating the aggregates as empty breaks the inversions of ordinary people and completes the small withered tree. Contemplating the aggregates as provisional breaks the inversions of the two vehicles and completes the great flourishing tree. Contemplating the aggregates as the Middle abolishes the teachings of both withering and flourishing; the two extremes become quiescent and one enters great nirvāṇa. This extends through opening the three gates of liberation and entering the cooling pool.

If coverings and obstructions are deep and heavy, one should cultivate aids to the path. When the strength of understanding and delusion hold each other at a stalemate, assistance must be sought. When external objects evoke sexual desire, assist with contemplation of impurity. When sexual desire arises internally, assist with the liberations. When internal and external jointly evoke sexual desire, assist with the spheres of mastery. When anger arises on meeting an adverse dharma, assist with loving-kindness conditioned by beings. When anger arises on meeting a favorable dharma, assist with loving-kindness conditioned by dharmas. When anger arises from conceptual proliferation, assist with unconditioned loving-kindness. For fixation on annihilation and permanence, assist with dependent origination across three lives. For fixation on self and person, assist with dependent origination across two lives. For fixation on Dharma-nature as truly existent, assist with dependent origination in one thought. When bright and acute initial and sustained thought arise, assist by counting the breath. When dull and sunken initial and sustained thought arise, assist by observing the breath. When they are half sunken and half bright, assist by following the breath. When the strength of aids to the path flourishes, it can open the gate of nirvāṇa.

Before the gate of nirvāṇa has opened, whether one obtains an understanding or a meditative concentration, one should examine it carefully. What is before the eyes is only grass, wood, tiles, and gravel; do not recklessly seize it and call it a beryl jewel. If this is claimed as real realization, which affliction has actually been extinguished? Delusions of views, of thought, dust-and-sand delusions, or ignorance? None of the stages is present, yet one wrongly claims realization, like the squeak of a mouse. If one merely speaks of emptiness upon emptiness, even a bird in empty space is empty. Neither the stage of contemplative practice nor semblance corresponds, and one does not know the stages, yet one usurps and claims a higher stage. This is why one becomes an aberration.

If internal and external obstructions arise, one should patiently endure them well. Failure to endure through them destroys bodhisattva practice. By patiently enduring without movement, the sattva is accomplished and one immediately receives the deserved recompense of meditative concentration and wisdom of the path of semblance.

On receiving this recompense, do not produce attachment to dharmas, because attachment obstructs the real path. If one does not fall from the summit, one becomes free and unobstructed like wind moving through space, enters the copper-wheel stage, breaks the delusion of ignorance, and accomplishes patience with non-arising. It resembles obtaining a great carriage, high and broad, with many servants following, attending, and guarding it; riding this jeweled vehicle, one reaches the place of awakening directly. This is called the four divisions of affliction containing all Buddha-Dharmas. It is also called “practicing what is not the path and penetrating the Buddha path,” “afflictions are awakening,” and “entering nirvāṇa without severing afflictions.”

Thirty-Six and Forty Propositions concerning Nirvāṇa

Explained extensively, “entering nirvāṇa without severing afflictions” has thirty-six propositions. First establish four root propositions: neither severing afflictions nor entering nirvāṇa; severing afflictions and entering nirvāṇa; both severing and not severing, both entering and not entering; neither severing nor not severing, neither entering nor not entering. The first indicates ordinary people, the second those beyond training, the third those still in training, and the fourth the body of principle. These are the four root propositions.

Each root proposition then opens four propositions. The first group is: not severing and not entering; severing and not entering; both severing and not severing, while not entering; neither severing nor not severing, while not entering. The first indicates ordinary people who create evil, the second non-Buddhists who attain meditative concentration, the third non-Buddhists who attain concentration and further produce views, and the fourth indeterminate people.

The second group is: severing and entering; not severing and entering; both severing and not severing, while entering; neither severing nor not severing, while entering. The first indicates those beyond training who analyze dharmas, the second those beyond training who embody dharmas, the third both kinds of trainee—analytical and embodied—and the fourth the intrinsic dark accord of true principle, which is itself entry.

The third group is: both severing and not severing, both entering and not entering; severing, while both entering and not entering; not severing, while both entering and not entering; neither severing nor not severing, while both entering and not entering. The first indicates the two kinds of trainee, analytical and embodied; the second analytical trainees; the third embodied trainees; and the fourth the true principle realized by practitioners still in training and beyond training in the Shared Teaching.

The fourth group is: neither severing nor not severing, neither entering nor not entering; severing, while neither entering nor not entering; not severing, while neither entering nor not entering; both severing and not severing, while neither entering nor not entering. The first indicates the principle in which ordinary and noble are equal; the second the principle of analytical-Dharma noble ones; the third the principle of embodied-Dharma noble ones; and the fourth the principle of analytical and embodied trainees. These sixteen propositions, added to the four root propositions, make twenty propositions of entering nirvāṇa.

There are also sixteen propositions of emerging from nirvāṇa. First establish four root propositions: not severing afflictions and not emerging from nirvāṇa; severing afflictions and emerging from nirvāṇa; both severing and not severing afflictions, both emerging and not emerging; neither severing nor not severing, neither emerging nor not emerging. Each root proposition then opens four propositions.

The first group is: not severing afflictions and not emerging from nirvāṇa; not severing afflictions and emerging from nirvāṇa; not severing afflictions and both emerging and not emerging; not severing afflictions and neither emerging nor not emerging. The first indicates practitioners of the two vehicles who embody dharmas; the second an embodied-Dharma bodhisattva who emerges into the provisional; the third an embodied-Dharma bodhisattva for whom there is both emptiness and provisionality; and the fourth true principle as embodied in dharmas.

The second group is: severing afflictions and emerging; severing afflictions and not emerging; severing afflictions and both emerging and not emerging; severing afflictions and neither emerging nor not emerging. The first indicates one beyond training who analyzes dharmas and assists the Buddha in benefiting beings; the second one beyond training who analyzes dharmas and enters extinction at that point; the third analytical-Dharma trainees benefiting self and others; and the fourth true principle.

The third group is: both severing and not severing, both emerging and not emerging; both severing and not severing, while emerging; both severing and not severing, while not emerging; both severing and not severing, while neither emerging nor not emerging. The first indicates bodhisattvas who enter emptiness using both analytical and embodied dharmas; the second bodhisattvas who emerge into the provisional using both; the third practitioners of the two vehicles using both analytical and embodied dharmas; and the fourth the principle of embodied dharmas darkly according with true principle.

The fourth group is: neither severing nor not severing, neither emerging nor not emerging; neither severing nor not severing, while emerging; neither severing nor not severing, while not emerging; neither severing nor not severing, while both emerging and not emerging. The first indicates the principle of embodied dharmas; the second an embodied-Dharma bodhisattva emerging into the provisional; the third embodied-Dharma practitioners of the two vehicles; and the fourth an embodied-Dharma bodhisattva entering emptiness.

If the four root propositions for emerging and entering are listed separately, there are eight root propositions and forty propositions in all. If the roots of emerging and entering are gathered into four propositions, the total is thirty-six.

Someone asks: Are these thirty-six propositions established only in the Tripiṭaka and Shared teachings, or can they also explain the Distinct and Perfect teachings? The answer is that the intent of embodied dharmas includes everything. If one wishes to explain them separately, they can be distinguished through the four gates of the Distinct and Perfect teachings. Among the four root propositions, neither severing nor entering is the gate of emptiness; severing and entering is the gate of existence; both severing and not severing, both entering and not entering is the gate of both emptiness and existence; neither severing nor not severing, neither entering nor not entering is the gate of neither emptiness nor existence.

Each gate again opens four propositions. In the first gate, for example, neither severing nor entering is the worldly siddhānta; not severing and entering is the siddhānta for persons; not severing and both entering and not entering is the counteractive siddhānta; not severing and neither entering nor not entering is the siddhānta of the ultimate meaning. Four gates can also be made again within this same gate: not severing and not entering is the gate of emptiness; not severing and entering the gate of existence; not severing and both entering and not entering the gate of both emptiness and existence; not severing and neither entering nor not entering the gate of neither emptiness nor existence. Once this gate is understood, each of the remaining three gates is distinguished in the same way.

If entering nirvāṇa through the four gates is so, what are the sixteen gates for emerging from nirvāṇa? They are: not severing and not emerging; not severing and emerging; not severing and both emerging and not emerging; not severing and neither emerging nor not emerging. The first is the gate of emptiness, the second the gate of existence, the third the gate of both emptiness and existence, and the fourth the gate of neither emptiness nor existence. As these four propositions operate in one gate, the remaining three gates are understood by analogy. The thirty-six and forty propositions are likewise known according to the preceding pattern. They thereby universally encompass the meanings of the Lesser and Great Vehicles and of analyzing and embodying dharmas. After understanding this intent, one should contemplate all dharmas by analogy in the same way.

Thirty-Six Propositions concerning Prajñā

Someone asks: If Buddha, nirvāṇa, and prajñā are contemplated in accord with Dharma, these three are the same true mark. Since nirvāṇa has been explained in thirty-six propositions, how is prajñā to be explained? The answer is: since nirvāṇa is itself prajñā, why wait for the question? It will nevertheless now be explained once more.

First establish four root propositions: dharmas arise and prajñā arises; dharmas do not arise and prajñā does not arise; dharmas both arise and do not arise, and prajñā both arises and does not arise; dharmas neither arise nor do not arise, and prajñā neither arises nor does not arise.

The first root proposition then opens four: dharmas arise and prajñā arises; dharmas arise and prajñā does not arise; dharmas arise and prajñā both arises and does not arise; dharmas arise and prajñā neither arises nor does not arise. The first indicates the conventional object producing the prajñā of wisdom of the varieties of the path; the second the conventional object producing the prajñā of omniscience; the third the conventional object producing both kinds of prajñā together; and the fourth the conventional object producing the prajñā of omniscience of all aspects.

The second group is: dharmas do not arise and prajñā does not arise; dharmas do not arise and prajñā arises; dharmas do not arise and prajñā both arises and does not arise; dharmas do not arise and prajñā neither arises nor does not arise. The first indicates the true object producing the prajñā of omniscience; the second the true object producing the prajñā of wisdom of the varieties of the path; the third the true object producing both kinds of prajñā together; and the fourth the true object producing the prajñā of wisdom of the Middle Way.

The third group is: dharmas both arise and do not arise, and prajñā both arises and does not arise; dharmas both arise and do not arise, and prajñā arises; dharmas both arise and do not arise, and prajñā does not arise; dharmas both arise and do not arise, and prajñā neither arises nor does not arise. The first indicates the true and conventional objects jointly producing both wisdoms; the second the two objects jointly producing conventional wisdom; the third the two objects jointly producing true wisdom; and the fourth the two objects jointly producing wisdom of the Middle Way.

The fourth group is: dharmas neither arise nor do not arise, and prajñā neither arises nor does not arise; dharmas neither arise nor do not arise, and prajñā arises; dharmas neither arise nor do not arise, and prajñā does not arise; dharmas neither arise nor do not arise, and prajñā both arises and does not arise. The first indicates the object of the Middle producing wisdom of the Middle; the second the object of the Middle producing conventional wisdom; the third the object of the Middle producing true wisdom; and the fourth the object of the Middle producing both wisdoms together. This completes the first sixteen propositions.

Next place prajñā first and open another sixteen propositions. The first group is: prajñā arises and dharmas arise; prajñā arises and dharmas do not arise; prajñā arises and dharmas both arise and do not arise; prajñā arises and dharmas neither arise nor do not arise. The first indicates wisdom of the varieties of the path illuminating the conventional object; the second that wisdom illuminating the true object; the third that wisdom illuminating both the true and conventional objects; and the fourth that wisdom illuminating the object of the Middle.

The second group is: prajñā does not arise and dharmas do not arise; prajñā does not arise and dharmas arise; prajñā does not arise and dharmas both arise and do not arise; prajñā does not arise and dharmas neither arise nor do not arise. This means true wisdom illuminating the four kinds of object, and its meaning is known by comparison with the preceding group.

The third group begins with “prajñā both arises and does not arise” and again opens four propositions. This is wisdom of the varieties of the path together with true wisdom equally illuminating the four objects〔and so forth〕.

The fourth group begins with “prajñā neither arises nor does not arise” and again opens four propositions. This is wisdom of the Middle Way illuminating the four objects, as understood from the preceding pattern〔and so forth〕. These sixteen, together with the four root propositions, make the thirty-six propositions concerning prajñā.

Thirty-Six Dharma-Bodies

Someone asks: How is the Dharma-body to be explained? The answer is: since prajñā is itself the Dharma-body, why wait for the question? If one wishes to distinguish it, the meaning can be known from the intent and need not be written out at length again.

Again, take the four bodies—Dharma-body, recompense body, response body, and transformation body—as roots. From each body arise four bodies: from the Dharma-body arise the recompense body, response body, transformation body, and the remaining three bodies simultaneously; each of the recompense, response, and transformation bodies does the same. These make sixteen bodies. Again, from each of the four bodies there is entry into one body; each body likewise has four kinds of entry, making another sixteen bodies. Together with the four root bodies, these are thirty-six bodies. Every body is the Dharma realm, so every body can give rise to all the others and can enter all the others〔and so forth〕.

Why Does Cultivating Contemplation Instead Stir Afflictions?

When one has contemplated the aggregates, sense fields, and elements without awakening and continues observing, greed and anger that formerly lay concealed may suddenly erupt. This does not mean that cultivation of contemplation creates afflictions. Ordinarily one moves along with the current of afflictions and does not easily notice their power; only on going against the current does their fierce rush become manifest. The treatise therefore neither regards the intense delusion now present as an accident outside cultivation nor lets it drag away the contemplating mind. It changes the contemplated object in time: because the aggregates, sense fields, and elements have stirred afflictions, one leaves the preceding object and contemplates the afflictions now present.

Question: Dharmas of retribution are always present, and afflictions have never been absent. Why establish a separate object now?

Answer: Ordinary retribution and scattered activity continue without interruption and are still comparatively easy to rebuke and relinquish. Intense greed and anger that suddenly flourish, however, are difficult to control. The treatise explains this difference through iron and fire: before entering fire, iron is only black; once it enters fire, it glows red throughout. It also uses flowing water: while moving downstream one does not know its speed, but place a log crosswise and ripples and surging force immediately appear. A strong person angered when provoked and a sleeping lion roaring when startled likewise reveal latent power erupting upon meeting conditions. If one fails to recognize it, affliction not only prevents calming-and-contemplation from being accomplished but also draws one into grave transgressions and increases evil karma. Turning contemplation therefore does more than change topics. It guards contemplative practice at the point where one is most likely to lose one's footing.

Sharp and Dull Are Not Two Fixed Lists of Names

The name “affliction” indicates a dark and agitating dharma that vexes and disorders mental awareness, and also that it causes mind to become agitated and suffer disturbance. Although views and thought, sharp and dull, can provisionally be distinguished, in fact each includes the other. Crawling creatures cannot reason, yet still glare proudly and magnify themselves. Inferior ordinary people do not necessarily establish a view first, yet continually produce a mind of self amid walking, standing, sitting, and lying down. Thus what is called dull also has sharp characteristics. Conversely, people with fierce delusions of views also possess anger and desire, so the sharp likewise has dull characteristics. The names sharp and dull both extend across views and thought; they cannot cut people into two classes according to one static classification.

The treatise immediately differentiates them according to stage. Before dhyāna arises, even if one possesses worldly wisdom, eloquence, and intelligence, the strength of views and conceptions remains weak, and the ten proclivities receive their name from the dull. After views arise from concentration, the mind of views becomes fierce, and the ten proclivities receive their name from the sharp. It resembles one person grasping only language and another grasping Dharma meaning; their strength differs in debate. Delusions of views arising after dhyāna are reserved for the later object of views. Only intense afflictions arising before dhyāna are directly contemplated here. This boundary keeps the object that must now be contemplated from being confused with the later object of views.

Opened broadly, sharp and dull can become eighty-four thousand. For the present they are gathered into four divisions: greed, anger, and delusion arising predominantly are three divisions, while the three poisons arising equally are the equal division. When the poisons arise predominantly, initial and sustained thought are not abundant; when they arise equally, initial and sustained thought are abundant. These kinds of scattered activity imbued with affliction obstruct concentration, while indeterminate scattered activity of retribution does not. Thus the scriptural account of emerging from the concentration of cessation into scattered mind and then entering various concentrations from scattered mind cannot be extended into the claim that all scattered mind fails to obstruct concentration. Here only the general characteristics sufficient for entering contemplation are discerned; exhausting the detailed categories of views and thought is not urgent.

Why Not Investigate Every Name and Characteristic of Affliction Here?

Question: Since the characteristics of affliction are too vast to exhaust, would increasingly fine distinctions not increasingly assist contemplative practice?

Answer: The treatise replies with removing excrement and receiving a wage. Excrement represents affliction and wisdom the day's wage. The crucial task is diligent removal. If one remains only at distinguishing how much excrement there is, one never receives the wage. For now, one need only know the four divisions generally as defilement. This does not oppose distinctions or reject scriptural and treatise learning. To preserve the Buddha-Dharma, lead the community, and penetrate challenges, the five hundred arhats had to distinguish extensively; practitioners entering the provisional from emptiness should likewise distinguish in full. But when one is just about to enter the path and strength is not yet full, extensive analysis is not the task at hand.

Each of the four divisions further has a distinction between within and beyond the realms. The four divisions within the realms are shared afflictions severed in common by practitioners of the two vehicles. The four beyond the realms are not severed by them and are called particular afflictions. Shared delusion resembles branches and particular delusion the root; true wisdom severs the branches, while wisdom of the Middle severs the root. Viewed from the inconceivable, afflictions within the realms are themselves awakening, so shared and particular cannot be cut into two unrelated things. General knowledge of the four divisions thus does not obstruct detailed differentiation later, and severing branches first does not mean the root is already exhausted.

Arising Has Two Axes; Causes and Conditions Have Three Kinds

Affliction has four characteristics of arising: deep but not acute, acute but not deep, both deep and acute, and neither deep nor acute. “Deep” means that when it arises it is heavy and difficult to restrain and increases further upon touching an external object. “Acute” means that it arises repeatedly and is heavy each time. One describes intensity and difficulty of restraint; the other, recurrence and rapidity, so the two can cross to form four alternatives. Neither deep nor acute is the ordinary, continuous characteristic of retributive delusion. The other three alternatives move outside the ordinary pattern and therefore are the arising characteristics of affliction explained here.

The causes and conditions of arising are habit, karma, and Māra. Habit resembles a swift current: through immeasurable kalpas its seeds have ripened and its perfuming continued. While following the current of birth and death one does not notice its speed; only upon cultivating the factors of the path and moving against the current of the various forms of existence does one see affliction rise imposingly. Karma resembles carrying a debt and also a still river suddenly struck by violent wind. Evil conduct from past lives does not willingly let one escape; waves of delusion rise like mountains. If sails and rudder are dropped, the boat is destroyed at once, but if one single-mindedly keeps fore and aft correctly aligned, disaster can still be escaped. Māra resembles a makara drawing in the sea. When practitioners attempt to leave the realms, the ten armies come to seize them and deep, acute delusion suddenly presses close. When human strength cannot resist, one must single-mindedly invoke the Buddha's name. Although all three causes are listed, the direct object here is affliction arising when contemplation stirs habitual tendencies. Karma and Māra are each explained separately under later objects.

Treating Illness Requires Knowing the Relation between Illness and Medicine

The Lesser Vehicle has five treatments: direct, rotated, unrotated, combined, and complete. In direct treatment, each of the four divisions contains three kinds, producing twelve illnesses, and twelve treatments are arrayed against them like a formation against raiders. In rotated treatment, an existing treatment does not fit this person and therefore is changed. The medicine can rotate while the illness does not, or both illness and medicine can rotate. Contemplation of impurity, for example, originally treats sexual desire, but if it does not suit someone, it is rotated into contemplation of purity and loving-kindness so that mind gains release. In unrotated treatment, although the illness changes, the treatment never changes; the one Dharma suited to this person treats the illness whether or not it rotates. In combined treatment, one or two illnesses combine and one or two medicines combine with them, as when sexual desire combines with anger and contemplation of impurity is practiced together with loving-kindness. Complete treatment joins all the preceding methods to treat one illness. Only after the five treatments is wisdom of the truths applied, enabling entry into the real.

The Great Vehicle separately explains treatment through the ultimate meaning, like agada medicine treating every illness. Within emptiness and non-arising, affliction and what treats it are both unobtainable. Since no truly existent affliction exists, there is no thing to rotate and no combined or complete treatment to grasp; the single medicine of non-arising treats everything universally. This does not turn treating illness into leaving illness unattended. Seeing illness and medicine as both non-arising is precisely why treatment through the ultimate meaning is called treatment. The treatise indicates this only with extreme brevity and requires practitioners to grasp its intent skillfully.

First See How One Thought Sequentially Produces Dharmas

Cultivation of calming-and-contemplation still follows the ten intentions, beginning with distinguishing the conceivable object. At first one thought of desire is very subtle, but unless immediately stopped it gradually increases. When greed and desire lead one into the four grave transgressions and five heinous deeds, this is the hell realm. When they make one lose shame, conscience, propriety, and righteousness, this is the animal realm. When they make one begrudge what belongs to oneself and others, this is the hungry-ghost realm. When they produce jealousy, suspicion, defensiveness, and schemes to cause another's defeat, this is the asura realm. Desire expressed through ritual marriage, restraint, and righteousness, together with keeping the five precepts for future pleasure, is the human realm. Disdaining coarse human desire, seeking celestial desire, and cultivating the ten wholesome actions is the realm of the six desire heavens. Rebuking desire, becoming pure, and producing dhyāna are the form and formless realms.

Contemplating desire as accumulation, suffering as evoked by accumulation, and becoming disenchanted with suffering and accumulation in order to seek escape is the śrāvaka realm. Contemplating desire as ignorance, creating formations through desire and revolving without cease, then stopping desire so that ignorance, formations, and the rest cease is the pratyekabuddha realm. Contemplating desire as a covering, arousing loving-kindness and compassion, practicing relinquishment, and applying the corresponding perfections to its other characteristics is the realm of the six perfections. Contemplating desire as not originally arising, not abiding now, and not ceasing in the future—desire itself empty and emptiness itself nirvāṇa—is the realm of the Shared Teaching. Contemplating the mind of desire as having immeasurable characteristics, suffering and accumulation as likewise immeasurable, and knowing faculties, desires, and natures in full detail is the realm of the Distinct Teaching. The remaining three divisions of affliction similarly produce dharmas in sequence. Because these realm-dharmas are established sequentially according to conduct and contemplative understanding, this is called the conceivable object.

If Affliction Is the Path, Why Must It Still Be Neither Followed nor Severed?

Question: Since the four divisions of affliction are themselves the path, may one follow them?

Answer: They may neither be followed nor severed. Follow affliction and it leads one to evil paths. Suppose the path exists only after affliction has been completely severed, and one falls into overweening pride. Producing illumination and liberation without leaving delusion and craving is what is called the path. Thus one does not abide in lack of discipline or in discipline. Ordinary people greedily cling to the four divisions and heap birth and death upon birth and death, abiding in lack of discipline. People of the two vehicles fear birth and death, hastily leave the three realms, and, with delusion exhausted and nothing left to discipline, abide in discipline. Bodhisattvas are courageous in birth and death without being defiled, like a flower in mud and a physician treating illness. They do not savor nirvāṇa; they know emptiness without abiding in emptiness, like a bird flying through space without stopping there. Entering nirvāṇa without severing afflictions means precisely neither indulging desire nor taking annihilative severance as ultimate.

Two errors of the latter age offer counterevidence from both extremes. The first person hears neither discipline nor lack of discipline and interprets unobstructedness as publicly engaging in unlawful conduct, like breaking a mango pit to seek sweetness or eating too much salt and becoming sick from saltiness and thirst. This person abides in lack of discipline and is exceedingly far from the Buddha path. The second person fears both extremes and insists on first severing greed and desire before agreeing that greed and desire are the path. This person still abides in discipline and likewise does not nonabide. Some beginners obtain a slight benefit from one act of indulgence, continue it for a long time, and teach others to imitate them. The result only increases the pleasure of desire without benefit of the path, eventually defiling precepts and disgracing the Sangha. Unobstructedness apart from moral discipline and contemplative wisdom becomes the greatest obstruction. If what is not the path only increases what is not the path, it does not transform itself into the Buddha path.

Eight Propositions Are Not Eight Mutually Exclusive Options

The complete eight propositions place on one side not abiding in discipline, not abiding in lack of discipline, not abiding in neither, and not abiding in both; on the other, also abiding in discipline, also abiding in lack of discipline, also abiding in neither, and also abiding in both. Afflictions are themselves empty, so one does not abide in lack of discipline. Afflictions are themselves provisional, so one does not abide in discipline. Afflictions are themselves the Middle, so one does not abide in both. They simultaneously illuminate both, so one does not abide in neither. Although not abiding in the propositions, one truly abides in them; although truly abiding in them, one truly does not abide in them. Contemplative practice does not partially seize one proposition, because one proposition encompasses all the others. All dharmas converge upon greed and desire, and greed and desire are the place to which all dharmas return; one object can therefore be carried throughout all propositions.

Whether to abide must be weighed by real benefit to self and others, immediate and remote. Sometimes one embodies greed and desire as ultimately pure, free like empty space, and gains benefit through abiding in discipline. Sometimes one releases mind and observes greed and desire from beginning to end, discerning how much is illness and how much medicine, and like Vasumitrā liberating beings at the limit of freedom from desire, gains benefit through abiding in lack of discipline. Benefit can also come through negating both or contemplating both. Xigen knew capacities skillfully and taught a skillful method of crossing that enabled laypeople to attain patience. Shengyi disbelieved and suffered at the time, yet planted a later-life cause. These cases place the four siddhāntas at the center of judgment. Without knowing capacities, whether one abides or does not abide, one only weaves one's own net of craving and obstructs self and others.

Light and Darkness Simultaneous: Precisely the Inconceivable Object

When one thought of affliction arises, it contains the ten realms and hundred dharmas without mutual obstruction. The many are not an accumulation that becomes truly existent, and the one is not annihilation into nothingness. The many do not differ and the one is not identical; the many are the one and the one the many. The shadow of a tree in darkness remains visible to the divine eye though ordinary eyes do not see it: this is light within darkness. Wisdom can itself be obstructed: this is darkness within light. A newly lit lamp dwells together with darkness. When the lamp arrives, darkness cannot be found to have gone anywhere; when the lamp is extinguished, darkness cannot be found to have returned from anywhere. Seek darkness and no darkness is found, so light has nothing to break. Seek light and no light is found, so darkness has nothing to cover. Yet the functions of breaking and covering remain distinct.

Therefore what newly arises is not received, what arose formerly is not attached to, there is no thinking because nothing is grasped inwardly, and no discrimination because nothing is grasped outwardly. Wondrous wisdom is lucid; light and darkness neither obstruct nor remove one another. When the lamp of worldly wisdom is extinguished, dark delusion returns. If the light of wisdom of the Middle Way abides constantly and immovably like a divine jewel always shining, darkness does not return. Only by contemplating the darkness of affliction as itself the light of great wisdom can the Buddha's awakening be revealed. The wondrous object does not pretend darkness is light or use one thing to annihilate another. Within unobtainability it sees the functions of breaking and covering exactly as they are.

After the Wondrous Object, Not One of the Ten Intentions Is Missing

After seeing the wondrous object, one grieves over one's own faults and feels universal compassion for beings. Compassion arises from the darkness of suffering and accumulation, loving-kindness from the light of path and cessation, and the great vows arise together with the object. To fulfill these vows, calming-and-contemplation becomes the essential practice. The four divisions of affliction being themselves empty is calming that embodies the real and contemplation entering emptiness. Contemplating the medicines, illnesses, and other dharmas within afflictions is calming that follows conditions and contemplation entering the provisional. Contemplating afflictions as identical with the true limit is calming that rests the two extremes and contemplation entering the Middle Way. Settling mind skillfully in this way, the three calmings and three contemplations return to the three eyes and three wisdoms in one mind.

When eye and wisdom have not opened, one breaks obstructions and makes breaking pervasive. Contemplating every thought of the four divisions through the three provisionalities, leaving self, other, both, neither, and the single, repeated, and complete alternatives, delusions of views and thought do not arise. Knowing illness and recognizing medicine, lack of knowledge does not arise. Being neither true nor conditioned cultivation, ignorance does not arise. One then discerns passage and obstruction within emptiness, provisionality, and the Middle. Turning suffering and accumulation into creations within immediate emptiness is obstruction; penetrating suffering and accumulation as themselves empty is passage. Turning Dharma medicine into illness is obstruction; knowing medicine within illness is passage. Turning Dharma-nature into ignorance is obstruction; turning ignorance into illumination is passage.

The factors of the path are cultivated upon the mind of the four divisions itself. The five aggregates are defiled by affliction, while one aggregate contains immeasurable aggregates. Contemplating the aggregates as empty breaks the inversions of ordinary people and completes the small withering. Contemplating them as provisional breaks the inversions of the two vehicles and completes the great flourishing. Contemplating them as the Middle renders the two extremes of withering and flourishing quiescent, enters great nirvāṇa, opens the three gates of liberation, and enters the cooling pool. If obstructions are heavy, twelve assisting treatments provide support: three kinds of greed respectively use impurity, liberations, and spheres of mastery; three kinds of anger use loving-kindness conditioned by beings, conditioned by dharmas, and unconditioned; three kinds of delusion use dependent origination across three lives, two lives, and one thought; three kinds of initial and sustained thought use counting, observing, and following the breath.

Upon gaining a little understanding or meditative concentration, one must inspect one's stage and not mistake grass, wood, tiles, and gravel for a beryl jewel. While delusions of views and thought, dust-and-sand delusions, and ignorance remain unsevered, and neither contemplative practice nor semblance corresponds, one cannot usurp a higher stage. When inner and outer obstructions arise, patient endurance is required; only by enduring through them can bodhisattva practice remain intact. On obtaining meditative concentration and wisdom resembling the path, one must also leave attachment to dharmas. Only when attachment does not arise can one become free and unobstructed, advance to break ignorance, accomplish patience with non-arising, and ride the high and broad jeweled carriage directly to the place of awakening. The four divisions of affliction containing all Buddha-Dharmas, practicing what is not the path and penetrating the Buddha path, afflictions being awakening, and entering nirvāṇa without severing afflictions thereby cease to be isolated declarations and become complete contemplative practice.

Thirty-Six Propositions Connect Liberation, Wisdom, and Dharma-Body

“Entering nirvāṇa without severing afflictions” first establishes four root propositions through severing and not severing, entering and not entering, then opens four from each. The resulting sixteen detailed propositions plus the four roots make twenty propositions of entering nirvāṇa. Severing and not severing, emerging and not emerging, further open sixteen propositions of emerging from nirvāṇa. Establishing a separate set of roots for entering and emerging makes forty propositions; sharing four roots makes thirty-six. These gates of propositions are assigned according to ordinary people, non-Buddhists, trainees, those beyond training, bodhisattvas, and true principle. They can also unfold through the four gates of emptiness, existence, both, and neither, and through the four siddhāntas. They therefore universally encompass Lesser and Great, analytical and embodied, and are not a numerical game.

Question: Since nirvāṇa possesses thirty-six propositions, how do prajñā and Dharma-body correspond?

Answer: When Buddha, nirvāṇa, and prajñā are contemplated according to Dharma, the three share one true mark. Prajñā first places dharmas arising and not arising against prajñā arising and not arising, giving sixteen propositions in which object produces wisdom. It then places prajñā arising and not arising against dharmas arising and not arising, giving sixteen in which wisdom illuminates object. With the four root propositions, these again make thirty-six. Dharma-body takes the four bodies—Dharma, recompense, response, and transformation—as roots. Each body can give rise to four, making sixteen; each of the four can also enter one body, making another sixteen; adding the four root bodies again makes thirty-six. Every body is the Dharma realm, so they can mutually arise from and enter one another. Although nirvāṇa, prajñā, and Dharma-body are separately explained through their own gates of propositions, all finally return to the same Dharma realm without losing the gate-characteristics each reveals.

Through the Eye of the Fuxing

Zhanran first draws a strict boundary around this object. It must arise from contemplation of the aggregates, and intense greed and the like must suddenly become manifest, before it is called this object. Ordinary desire, the five hindrances, and retributive scattered activity are still handled with the preceding object, while fierce delusions of views arising after dhyāna belong to the later object of views. He further says that what is actually taken here is only the four divisions within the dull. The sharp/dull classification is established according to whether views presently arise from concentration and to the delusion those views produce; fixed names of proclivities are not applied directly to every activity of mind. Thus the treatise's first saying that sharp and dull extend into one another and later differentiating them by stage do not obstruct each other.

Habit, karma, and Māra are listed together as three causes, yet Zhanran concludes that only habitual accumulation is contemplated here; karmic force and Māra's stirring each await a later object. After the five treatments, the ultimate-meaning treatment is explained, and he expressly states that this first displays the Great Vehicle's superior treatment; it does not abolish expedient counteractions. Otherwise the twelve assisting treatments below would lose their place. “The path itself” has the same boundary. Zhanran uses illumination and liberation to explain not following and discipline and lack of discipline to explain not severing. The four divisions being themselves the path permits neither indulgence nor prior annihilation followed by seeking the path elsewhere.

The mind of desire sequentially producing the ten realms is, in Zhanran's judgment, the initial distinction of the conceivable object. From the inconceivable object through freedom from attachment, the ten modes of contemplation used for the object of the aggregates remain in operation, with additional explanation only because the illness faced is different. The final great carriage, practicing the non-path to penetrate the Buddha path, afflictions being awakening, and entering nirvāṇa without severing afflictions all gather and return to the preceding ten contemplations; they do not establish several new roads apart from them.

For the eight propositions, Zhanran takes abiding as the function of the Middle Way and nonabiding as its essence. Every proposition contains all the others, so abiding and nonabiding are not mutually exclusive options but are skillfully opened and gathered according to the four siddhāntas for self and others, immediate and remote. Vasumitrā reveals benefit in the present; Xigen and Shengyi reveal that benefit can be immediate or remote. If knowledge of capacities is abandoned and only outward appearance imitated, one falls precisely into the two errors refuted by the treatise.

Zhanran also identifies the scriptural and treatise contexts of many short similes in the treatise. The dead mare connects to Nandi's story in the vinaya; the ten armies, makara, Xigen, and Shengyi connect to the Great Treatise; the mango pit and tree shadow in darkness connect to the great scripture; and the great carriage connects to the Lotus. These title sources make the similes' original scenes visible. The treatise takes the sharpened point of each simile, while the source scriptures and treatises preserve the original scene.

After light and darkness are mutually present in one thought, Zhanran judges that the eight propositions have completed the inconceivable object. He further matches newly arising, formerly arising, inward grasping, and outward grasping respectively with not receiving, not attaching, not thinking, and not discriminating, showing how contemplation of mind avoids bondage by new and old, inner and outer. These word-by-word correspondences are the commentator's mirror, clarifying the practical direction of the four terms without turning them into another outline previously established by the treatise.

Although the text of the subsequent nine intentions is brief, Zhanran explicitly says that the number of gates is not incomplete. Pervasively breaking through dharmas merely abbreviates administering medicine and the unfolding of ignorance and Dharma-nature within the three provisionalities. The factors of the path briefly conclude with withering and flourishing and the three liberations. Thus, although the text is abbreviated, all ten modes remain complete. Zhanran expressly says that it follows the preceding text and lacks only administering medicine and ignorance and Dharma-nature within the three provisionalities, while the factors of the path only conclude with withering and flourishing and the three liberations.

Regarding the final gates of propositions, Zhanran points out that “emerging” in the later sixteen propositions is always emerging by entering the provisional from emptiness. The preceding text first distinguishes the Tripiṭaka and Shared teachings through analytical and embodied dharmas; the analytical discussion afterward further includes the four gates of the Distinct and Perfect teachings. The first sixteen prajñā propositions have object produce wisdom, and the later sixteen have wisdom illuminate object. The four bodies of Dharma-body mutually giving rise to and entering one another gather its function in transforming according to conditions. The three groups separately reveal liberation, prajñā, and Dharma-body. Zhanran finally concludes, “although one, they are three”: the one Dharma realm does not prevent the three virtues from each having its own name and meaning, while the three distinct virtues have never left that one Dharma realm.