摩訶止觀 · 名相Glossary

The opening scroll uses these two graphs to praise calming-and-contemplation

The inexhaustible exposition delivered twice daily at Yuquan

The gradual, indeterminate, and perfect-and-sudden forms: all are Great Vehicle teachings, and all take the true mark as their condition

The ten chapters from Great Purport through Returning to the Purport

Arousing the Great Mind, Cultivating the Great Practice, Bringing Forth the Great Fruit, Tearing Open the Great Net, and Returning to the Great Abode

According with delight, suitability, counteraction, and meaning〔0004c18〕

The worldly, person-oriented, counteractive, and ultimate-meaning siddhāntas

Arising-and-ceasing, non-arising, immeasurable, and unconstructed〔beginning 0005b15〕

Primarily vows that clarify seeking above and transforming below〔0008a08–09〕

Principle, name, contemplative practice, resemblance, partial realization, and ultimate〔0010b12〕

All four kinds of arousing the mind disclose the great compassionate vow by abiding in neither the nine kinds of bondage nor the single liberation

Regulating and making straight; a wholesome mind abiding unmoving in one place

Constantly sitting, constantly walking, half walking and half sitting, and neither walking nor sitting

Drawn from the two Mañjuśrī prajñāpāramitā scriptures; binding conditions to the Dharma realm and contemplating the Dharma realm in one thought

Seeing the presently abiding buddhas of the ten directions standing in samādhi

In Vaipulya, circling and then sitting in contemplation; in Lotus, reading and reciting while walking or standing and contemplating while sitting

Also called following one’s own intention and awareness of mentation; includes walking, sitting, and every activity

Awareness in relation to an object, subsequent mental deliberation, and clear differentiation: three names for one Dharma

Before a thought, about to think, thinking, and after thinking

Six receptions and six actions

The ritual procedures and traversed objects of the four kinds of samādhi differ, while contemplation of principle is the same

Sharp faculties without obstruction, sharp faculties with obstruction, dull faculties without obstruction, dull faculties with obstruction

The treatise requires all four alternatives to be fully clarified

Calming-and-contemplation is taught to clarify the bodhisattva’s pure great fruition〔T1911 0020a24〕

Brought forth by opposition to the Middle Way〔T1911 0020a25〕

Brought forth by accord with the Middle Way〔T1911 0020a25〕

Something is attained before leaving fragmentary birth and death〔T1911 0020a26〕

The treatise gives only the total〔T1911 0020a26〕

Cultivation is habituated practice and realization arising attainment〔T1911 0020b01〕

Another pair of names for cultivation and realization; both can be attained in this life〔T1911 0020b01–02〕

Received across a future life〔T1911 0020b02〕

Interconnecting scriptures and treatises and removing the knot that grasps one while doubting another or affirms one while denying all others

Inner wisdom becomes clear and penetrates the gradual and sudden teachings

Skillfully contemplating mind so that Buddha-Dharmas as numerous as the Ganges sands are understood within a single mind

First, penetration of the gradual and sudden teachings; later, sudden and gradual Dharmas and Dharma wheel

Teaching a Dharma appropriate to what each person can receive

A Dharma king teaching, responses in the ten Dharma realms, answers to questions, and posed questions bring teaching forth

Bodhisattva, śrāvaka, deva, māra, human, ghost, and the rest are examples under the general heading of the ten Dharma realms

Receiving and initiating a teaching before the Buddha, or posing a question that prompts the Buddha’s answer

The destination toward which the text’s purport tends; “purport” and “return” are also mutually assigned to one’s own practice and transforming others

Distant principle and subtle teaching, and the wise minister understanding the king’s secret speech; the emphasis is recognizing what is indicated

Dharma body, prajñā, and liberation, traversing general, distinct, and inconceivable levels

The work of body, wisdom, and liberation is completed and their return is discussed

Phenomenally, the three obstructions exist first and the three virtues are now disclosed; in principle, obstruction and virtue are identified

The treatise says generally that each model follows the same pattern

Where no name can be spoken, three groups of names are provisionally established

Establishing the name by using non-calming to disclose calming and non-contemplation to disclose contemplation

Evil examinations, delusive thoughts, and conceptual thinking quiescently cease; named from what is broken

The conditioned mind rests in the principle of truth, with thought bound to what is present, staying without movement; named from that which calms

Ignorance and Dharma-nature are the same essence with different names, their designations established in relation through the principle of truth

The function of wisdom is sharp and penetrates to extinguish affliction; named from what is broken

Contemplative wisdom penetrates and accords with suchness; named from that which contemplates

Horizontally breaking self, other, both, and no cause; vertically breaking the successive four propositions beginning with arising-arising

Ending every horizontal and vertical dependence without retaining a calming-and-contemplation that performs the ending

The first extinguishes what is depended upon; in the second that which extinguishes also disappears

Integrating the different scriptural and treatise names for calming and contemplation into absolute calming-and-contemplation and the one Dharma of the three virtues

Calming-and-contemplation communicates in multiple directions with liberation, prajñā, and Dharma body

The three virtues interpenetrate as the same Dharma realm while each can be established in many ways

The beginner does not lose the identity in principle, while the station of a sage is not confused with the beginning

From near to far, unfolding outflow, non-outflow, and neither-outflow-nor-non-outflow karma together with the three kinds of retribution and three kinds of affliction

Four divisions disclose the essence, while characteristics distinguish provisional and real, depth and shallowness, gain and loss

Ordinary and sage may all bear the name calming-and-contemplation, so characteristics distinguish ordinary and Hīnayāna, successive, and perfect-and-sudden

Embodying truth, expediently following conditions, and ceasing the two extremes; each possesses cessation, staying, and calming as non-calming

Entering emptiness from the provisional, entering the provisional from emptiness, and the Middle and ultimate truth

One truth as three truths and one calming as three calmings; one object as three objects and one contemplation as three contemplations

Eye means seeing and wisdom means knowing; in succession they are attained through calming-and-contemplation, while non-successively eye and wisdom are nondual

Called truth in relation to calming and object in relation to contemplation: left and right names

Speech according to another’s intent, taught according to sentient beings’ understanding

Speech according to the intent of self and other: gathering as two according to understanding and one according to wisdom

Speech according to one’s own intent; the three truths are illuminated only by wisdom

Each of the three ways of teaching truths possesses the four siddhāntas—worldly, individually adapted, counteractive, and ultimate truth

Guanding’s private explanation of the three presentations of the truths

Truths can be four, three, two, or one, and wisdoms one through eleven, yet all gather into the principle of truth being clarified

Four attachments: wisdom arises from its own mind, from the object, from object and wisdom together, or naturally

Breaking the four natures is real wisdom; after nature-grasping is broken, teaching four according to the four siddhāntas and conditions is provisional wisdom

Loss is conceivable; gain is inconceivable; further judged through ordinary and Hīnayāna practitioners, bodhisattvas, and the Shared, Distinct, and Perfect Teachings

Joined to the dispositions of views and thoughts, it is called associated; not associated, it is called solitary-head

The treatise states both three kinds and five kinds

Wisdom-practice is primary practice; practice-practice is auxiliary practice

There is neither arising nor cessation, and right wisdom has nothing attained; yet because the three paths are purified, differences exist within the unconditioned

All worldly and world-transcending names arise from mind

Break open the covering mote so the scripture scroll is disclosed

The graphs of scripture are written on space; a later person sees them, copies them, and shows them to the assembly

The six intents arise from principle through teaching; in the final passage each of the six Dharmas embraces the remainder

Hīnayāna uses weaker wisdom to analyze form and mind; Mahāyāna uses sharp wisdom to comprehend form and mind as originally empty. Both have four gates and ten Dharmas forming contemplation

Half indicates the nine divisions and full the twelve; they support the distinction great and small

Small and half are determinate, restricted, and short; partial extends from small through Separate, while only the Perfect Teaching’s three truths in one mind bears the name complete and full

Gradual is sequential; sudden means immediately complete and immediately ultimate. Teaching, contemplation, practice, realization, and persons are distinguished according to the Four Teachings

From its own initial mind to its resultant station, each teaching may be said to advance gradually and attain completion within that teaching

The direct cause is not destroyed; the revealing cause is like poison, and arousal occurs according to principle, hearing teaching, reflection and cultivation, resemblance, or partial realization

The provisional is temporarily used and then abolished; the real is the ultimate purport and return. They are established, made to arise, and abolished through the four siddhāntas

Establish three provisionals for the real; opening the three provisionals reveals the one real; once their function is complete, the provisional is abolished

At the juncture of emptiness and the Middle, a practitioner of the Shared Teaching is received through the Separate Teaching’s Middle Way. The teaching that receives is provisional; realization upon receiving is real

The unconditioned true truth may be called small permanence; buddha-nature’s one mark, unchanging, is wondrous permanence

First hearing the Four Truths in this life is proximate; arousing the mind of awakening in the distant past and later retreating to the Hīnayāna is remote

First, skillfulness; second, conjunction of many conditions. They can combine to form a cause and obtain a result

The twenty-five Dharmas regulate the coarse to enter the subtle and examine scatteredness to make it quiet

Ten objects and ten vehicles, comprehensive horizontally and vertically, with ten contemplations complete

Pure observance of precepts, complete clothing and food, secluded quiet dwelling, ceasing conditioned engagements, and obtaining good spiritual friends

Not deficient, not broken, not punctured, not mixed, following the path, unattached, praised by wisdom, autonomous, following concentration, complete

Three Refuges, five precepts, 250 precepts, and others instituted after a Buddha appears

Contemplative wisdom upon which one rides, able to leave the three realms and reach nirvāṇa

From ignorance through lack of shame and conscience, following the stream of birth and death to form offense

Deep faith in cause and result, producing grave fear, and the other ten minds that oppose the stream of birth and death and purify through repentance

Three kinds: external protector, fellow practitioner, instructor

The five objects form, sound, fragrance, flavor, and touch

Craving, anger, sleep, restlessness-and-remorse, and doubt

Regulating food, sleep, body, breath, and mind

Desire, effort, mindfulness, skillful wisdom, and one-pointed mind

Within the five Dharmas, the mind decisively seeking one aim

Establishing correct practice on the basis of the preceding six wondrous understandings〔0048c28–29〕

Oil/flame, eyes/feet, illumination/moistening, guidance/penetration, and one body with two hands repeatedly show practice and understanding accomplishing each other

Aggregates, sense fields, and elements through bodhisattvas, all capable of covering and obstructing〔0049a27–0049b01〕

A mark of an object appearing through past habituation or present conditions; it does not uniformly mean realization

Nine sets of opposites, with the three obstructions and four Māras together forming the final pair

Distinguishes the number of the ten objects, with both general/particular and horizontal/vertical forms

The treatise’s main text expresses this as intentional/unintentional

An unwholesome object may benefit stillness and illumination; a wholesome object may harm them

Shared, distinct, both shared and distinct, and neither shared nor distinct

The aggregates themselves are contemplation; markless yet marked, contemplative wisdom remains clearly present

Causes shared across realms are easy to know; results separated by realm are difficult to reveal

One thought spontaneously possesses ten realms and is not produced by fabrication

On the causal stage, covering wholesome Dharmas; on the resultant stage, accumulating birth and death〔0051c22〕

Entry and revolving gate〔0051c23〕

Differentiated boundary and division by nature〔0051c24〕

The former hold that mind-ruler and mental factors arise simultaneously; the latter that consciousness, feeling, perception, formations, and form arise in sequence〔0051c28–0052a04〕

Recompense, indeterminate, two defiled kinds, the two constructive kinds wholesome and unwholesome, craftsmanship, preparatory means, and uncontaminated〔0052a05–10〕

Gathering the three categories into the five aggregates, then contemplating only the aggregate of consciousness〔0052a29–0052b01〕

Ten gates from the inconceivable object through freedom from attachment to Dharmas〔0052b01–09〕

The six paths in the Small Vehicle and the ten Dharma realms in the Two Vehicles and Great Vehicle are all taught as produced by mind〔0052b19–0052c06〕

The ten dependents and the Dharma realm on which they depend; the unmixed causes and results of ten realms; and each intrinsic substance as Dharma realm〔0052c09–12〕

Five aggregates, beings, and lands〔0052c22–0053a10〕

Mark, nature, substance, power, function, cause, condition, result, recompense, and ultimate equality of beginning and end〔0053a11–12〕

Whenever mind is present, the three thousand are fully present〔0054a08〕

Mutual possession of ten realms makes one hundred realms; each realm possesses thirty kinds of world, together making three thousand〔0054a05–08〕

Four questions: possession by mind, by conditions, by both, or apart from both〔0054a18–23〕

Worldly, individually adapted, counteractive, and ultimate each open four alternatives〔0054c08–0055a15〕

Distinct names are established according to what is illuminated, what is generated, accomplished contemplation, teaching others, and final return〔0055b10–0055c04〕

“True” means neither mixed with poison nor false; “correct” means neither partial to emptiness nor stuck in existence. All four great vows arise in relation to the three truths

Deliver beings, sever afflictions, know Dharma gates, and accomplish the Buddha-path. The first two arise from compassion and the latter two from loving-kindness; in principle they are simultaneous

Settling in Dharma-nature through calming-and-contemplation. Dharma-nature is what is settled; calming-and-contemplation is what settles

Directly embodying delusion as Dharma-nature and returning to the source and original through the nonduality of calming and contemplation

When general settling has not succeeded, calming or contemplation is temporarily emphasized according to faith/Dharma faculties and the four siddhāntas; this is not permanent separation

The aspect entering through hearing and empowered by hearing-wisdom. Its faculties can be sharp or dull, and it also requires reflection

The aspect entering through reflection and empowered by inner contemplation. Its faculties can be sharp or dull, and it also requires hearing

Four teaching functions: inclination, suitability, counteraction, and ultimate meaning. Each can be correlated with calming and contemplation

A faculty changes in the present, so the corresponding calming or contemplation and four siddhāntas are applied anew; this is not the theory of transforming faculties over a long period

Hearing aids reflection and reflection aids hearing; faith-practice and Dharma-practice are named according to the predominance of the principal practice

The total of thirty-two each for teaching others and self-practice, plus thirty-two each for teaching others and self-practice through mutual support

The 128 modes of the original one mind of perfect-and-sudden contemplation, plus 128 for each of three sequential contemplations

Contemplating Dharmas in one mind from beginning to end and breaking inverted attachments universally, horizontally and vertically. What is broken is deluded attachment, not Dharma-nature

A point of entry through which teaching communicates with contemplation, contemplation with wisdom, and wisdom with principle. This passage provisionally takes the empty and birthless gate

Takes the nonarising of Dharmas from self and the other alternatives as its first gate. It can both break pervasively and, through ten causes and conditions, establish beings, faculties, and teaching pervasively

One gate broadly embracing Dharmas and gates arrayed simultaneously

One gate exhausting source and bottom from cause to result and shallow to profound

Contemplating a view-mind as provisionally established by causes and conditions and lacking self-nature or a real mark, thereby seeing the ultimate meaning

Named from the fact that seeing principle can sever the delusion; “seeing principle” itself is not judged a delusion

The intrinsic substance of the affliction of views is false and inverted, and therefore receives the name provisional

The four single-alternative attachments to existence, nonexistence, both existence and nonexistence, and neither existence nor nonexistence

Compound attachments in which each alternative carries components of existence and nonexistence

Sixteen patterns of attachment in which each principal alternative again possesses four alternatives

Attachment to a reality outside the four alternatives where language ends. Because it is still established in dependence on speech, it has not left views

The provisional establishment of one thought through the conjunction of such causes and conditions as faculty and object

The provisional establishment of continuity through uninterrupted sequential thoughts before and after

A provisional name established through relations such as existence/nonexistence, long/short, and arising/ceasing

The self-nature of a Dharma cannot be obtained through any of four alternatives

The provisional name and manifested configuration cannot be obtained through any of four alternatives

Preparatory means adapted to inclination, suitability, counteraction, and meaning. This unit uses them in turning cultivation when a view does not break immediately

Body and mind at the preparatory stage when afflictions of views have been suppressed but the real has not yet arisen; this does not equal ultimate severance of delusion

Realized forbearance in which principle, afflictions of views, and the causes and results of evil recompense neither arise nor cease. The passage uses it to conclude the birthless gate and the mutual completion of calming and contemplation

The cultivation-severed afflictions of craving, anger, delusion, and conceit throughout the nine grounds of the three realms. Because they are severed only through repeated consideration of true principle, they are named from understanding; this is not a general term for thinking

Craving, anger, and delusion still possessed by a stream-enterer but no longer producing deviant conduct or being calculated as substantially real. “Correct” contrasts with the crooked afflictions of views and residual habit; it does not praise affliction

Nine grades in each of nine grounds, making eighty-one. These are broad divisions for judging fruits within the teaching and do not limit the afflictive mind to only nine occasions of arising and ceasing

Formation by causes, continuity, and relation, which respectively examine an afflictive mind through the conjunction of faculty and object, successive thought-by-thought arising, and establishment through relational contrast

Using the gate of nonarising and nonceasing to embody and penetrate the provisional Dharmas of views and thought and enter emptiness. “Embodying” contrasts with analytical wisdom and does not indicate an eternally abiding substance

Pursuing whether the mind of desire comes from faculty, from object, from their joint production, or from separation and no cause. No fixed nature, coming, or going is found in any of the four places

Preparatory and progressive paths suppress delusion and advance cultivation; the unobstructed path directly severs; liberation realizes the place without delusion. The four names must not be flattened into generic stages

An obstruction visible as a phenomenal mark before meditative concentration develops, and an obstruction such as desire-delusion remaining unremoved. In the context of obstructions to dhyāna, “nature” does not establish an eternal intrinsic nature

The Vibhāṣā explains it as neither the nonperception of the Heaven without Perception nor the perception of the preceding three formless states. A teacher explains it as removing perception in the earlier station of nothingness and now also removing nonperception within the same realm. This passage preserves both explanations

Feeling, perception, formations, contact, intention, desire, understanding, mindfulness, concentration, and wisdom. Although the highest formless concentration has left coarse delusion, subtle Dharmas remain objects of contemplation through the three provisionalities

In this passage, severing thought through worldly wisdom is called exhaustion-knowledge, while severing thought through uncontaminated wisdom is called nonarising-knowledge. This distribution must remain bound to the context of the text

The ten grounds from dry wisdom through the buddha ground are traversed in common by the three vehicles, but a shared name does not mean that the wisdom, practice, and residual habits of śrāvakas, pratyekabuddhas, and bodhisattvas are identical

Borrowing the names of the Distinct Teaching’s long stages to mark either shared or bodhisattva stages in the Shared Teaching. Names can be borrowed from the Distinct, but meanings must follow the Shared

Relative to a buddha, a bodhisattva remains on causal ground and can endure the toil of birth and death without taking nirvāṇa. Hence grade-by-grade severance of thought and free receipt of birth are called forbearance

A practitioner may enter fruits without following the sequence of grades, but every grade of delusion that should be severed must still be exhausted. What is leapt over is the order of entry, not severance of delusion

A contemplative gate able to communicate with the principle revealed. Each of the four teachings has gates of existence, emptiness, both existence and nonexistence, and neither; although gates differ, gaining their intent can communicate

A weighty mind of compassion, recollection of the original vow, keen and sharp wisdom, skillful means, and the power of great diligence〔T1911 0075c11–27〕

Knowing the illness of views and thought, recognizing three kinds of Dharma medicine, and administering the medicines of path and cessation according to the illnesses of suffering and origination

Worldly, supramundane, and supramundane supreme〔T1911 0077a19–21〕

Lower, middling, higher, and supreme〔T1911 0078c10–0079a05〕

If distinguishing illness, medicine, and administration of medicine fails to reach anywhere, it is not called pervasive; only nonsequential breaking is called pervasive

The three passages on arising nonarising, nonarising arising, and nonarising nonarising are successively identical; they are explained sequentially for ease of understanding

Grasping neither the mark of beings nor the mark of nirvāṇa and leaving the two extremes of compassion conditioned by beings and Dharmas

In relation to the Middle Way, wisdom of the two truths combines with ignorance and obstructs wisdom of the Middle; the phrase can also be read from the perspective of what is obstructed or of active and passive together

Contemplating ignorance, contemplating Dharma-nature, contemplating the true and conditions

Contemplation breaking through cognitive obstruction is called contemplation that penetrates contemplation; establishing mind in the principle of the Middle is called contemplation that reaches contemplation

The explanations that cultivation according to conditions reveals the true and that such cultivation ceases so the true reveals itself are both investigated through self, other, both, and neither

The three contemplations cultivated vertically within the one gate of nonarising, with the remaining gates arrayed horizontally in relation to it

Transposing the Dharmas possessed by the gate of nonarising into the remaining gates

One thought is immediately empty, immediately provisional, and immediately the Middle, gathering the foregoing sequential Dharmas

When desire, anger, pride, and other minds arise, examining each as immediately empty, immediately provisional, and immediately the Middle

From the consciousness aggregate by analogy to the other four aggregates, twelve sense fields, and eighteen elements

Differing explanations through realization-knowledge and consciousness-knowledge, delusion about principle and delusion about phenomena

Three names with one purport, respectively concerning understanding, practice, and teaching〔0087b25–0087c02〕

If wisdom contemplating emptiness is attached to, what breaks itself turns into obstruction〔0086a21〕

Five hundred are explained at each of three layers: places of birth-and-death, afflictions, and contemplative wisdom〔0086b28–0086c08〕

Inspecting the three vertical—emptiness, provisionality, and the Middle—one by one through the three horizontal—truths, conditions, and perfections〔0086c08–0087a18〕

One mind possessing emptiness, provisionality, and the Middle breaks vertical separation; the three contemplations not leaving one mind breaks horizontal separation〔0087b08–16〕

Encountering everything as empty means no obstruction, and no obstruction means no passage; if another veil is raised here, it remains obstruction〔0087b14–24〕

Four arrangements of the factors of the path; the first three do not regulate, while mutual arising alone is skillful regulation〔0087c09–23〕

The factors of the path are sometimes called the direct path and sometimes assisting path〔0088a16–23〕

The treatise does not fully record the other truths of the path, but extensively explains the thirty-seven nonconstructed factors〔0088b12〕

The four foundations break the inversions of ordinary beings and the Two Vehicles, establish withered and flourishing together, then negate both withered and flourishing〔0088c17–0089b07〕

Mutual arising, moving to the next group when entry does not occur, and balancing buoyancy and sinking with the seven factors〔0087c20–0090a12〕

Concentration and wisdom can be king and ministers according to whether wisdom arises from concentration or concentration from wisdom, and can also be treated together〔0090a27–0090b11〕

Those with dull faculties and heavy obstructions use a path of treatment to break obstruction and enter the three gates of liberation securely〔0091a05–12〕

Faculties are sharp or dull; obstructions are absent or present and light or heavy; the two axes intersect as four alternatives

Stinginess, breaking precepts, anger, indolence, distraction, and delusion are treated respectively by giving, moral discipline, tolerance, diligence, dhyāna, and wisdom

The treatise lists direct, rotated, combined, and ultimate-meaning treatment; according to the four adaptations the commentary unfolds direct, rotated, combined, complete, and ultimate-meaning treatment

Contemplating the inconceivability of aids includes all Dharmas and makes concrete practice and contemplation of principle support one another

Skillful means, vows, and the rest open the six perfections into ten; contracting ten returns them to six

Counting breaths, impurity, loving-kindness, dependent origination, and recollection of the Buddha

Seed, dwelling place, intrinsic mark, intrinsic nature, and ultimate outcome

Purity, pleasure, permanence, and self, broken by impurity, suffering, impermanence, and no-self

The six perfections and factors of the path break partial attachments in each other, fulfill each other, and immediately are one another

Each of the Tripiṭaka, Shared, Distinct, and Perfect teachings uses the six perfections to regulate the six faculties

Ten powers, four fearlessnesses, eighteen distinctive qualities, and corresponding Buddha qualities

Power emphasizes inward decisive judgment, while fearlessness emphasizes an outward function without timidity

Retaining goodness resembles an intact vessel holding water; blocking evil resembles a thorn fence protecting fruit; correlated with the four right efforts

The first two teachings use the thirty-two marks and the rest to reveal worldly marks; the latter two explain the markless Dharma body manifesting marks according to conditions

Distinguishing true and analogous and stages traversed in the four teachings so that nonattainment and attainment are not conflated

True stage and analogous stage

Repentance, exhortation and supplication, rejoicing, dedication, and arousal of vows

Profound faith and rejoicing, reading and reciting, teaching Dharma, concurrently cultivating the six perfections, and correctly cultivating the six perfections

The treatise says at purification of the six faculties that what one teaches can be trusted

Remaining unmoved and unretreating in matters that accomplish the path

Immediately empty, immediately provisional, immediately the Middle

Not abiding in a Dharma already attained

Like the same sail moving once and stopping once, abiding because of attachment to Dharmas

Cultivating the ten Dharmas within the six actions and six objects

Seeing only finite aggregates and sense fields is decreased; one thought possessing the Dharma realm, three contemplations, and five eyes is without decrease

When one fails to awaken while contemplating the aggregates, sense fields, and elements and continues observing, intense greed and anger ordinarily stored in concealment are stirred

Sudden onset, great flourishing, and difficulty of control, unlike ordinary states that briefly arise and cease

Their names and meanings can mutually include one another; later they are differentiated according to the present stage of concentration not yet arisen or a view arising because of concentration

Greed, anger, and delusion each arising predominantly form three divisions; equal relation to the three objects forms the equal division

The four divisions within the realms that practitioners of the Two Vehicles sever in common are shared; the four beyond those realms that they do not sever are particular

Deep means heavy and difficult to control when arising; acute means repeatedly arising and being heavy every time

All can strike and arouse afflictions; the final sentence restricts the present contemplation to what habit stirs

Direct, rotated, unrotated, combined, and complete treatment together treat the four divisions

Within non-arising, affliction and what treats it are both unobtainable; one method treats universally

The mind of desire sequentially draws forth differences among the realms

Afflictions are themselves the path, yet one may neither follow them nor first sever them and then seek the path elsewhere

Emptiness, provisionality, the Middle, and simultaneous blocking and illuminating mutually encompass one another as eight propositions

Vasumitrā, Xigen, and Shengyi reveal differences between immediate and remote benefit for self and others

One thought of affliction contains the ten realms and hundred dharmas; light and darkness neither impede nor break each other

Most of the subsequent nine intentions are abbreviated by reference to the preceding object, yet still include arousal of mind and settling the mind through freedom from attachment

Entering and emerging each open sixteen; counted together with the four root propositions they make thirty-six when gathered and forty when treated separately

Nirvāṇa, prajñā, and the Dharma-body each open thirty-six

The treatise first distinguishes illness truly undergone from illness manifested at the stage of result

The four snakes differ in nature and water and fire oppose one another, revealing mutual harm while sharing one body

Soul, spirit, corporeal soul, will, intention, and essence each have signs of losing their proper place

Heavy, light, cold, hot, rough, smooth, soft, and coarse, matched to inhalation and exhalation and the four elements

Ghosts enter the four elements and five viscera; Māra damages the contemplating mind and the wisdom-life of the Dharma-body

Karma from a former life or breaking precepts in the present life stirs past karma; explained according to five faculties and five viscera

Calming, qi, breath, provisional visualization, contemplation of mind, and techniques

Retributive breath is already possessed upon receiving birth; dependent breath arises in dependence upon mind

Because of illness, minds of the three evil, three wholesome, śrāvaka, pratyekabuddha, and bodhisattva realms of the three teachings arise

While settling mind, straighten the body and establish correct mindfulness, only calming and only contemplation, becoming cool and refreshed in one sitting

At the stage of name there remains causal illness; after entering non-arising, the body at the stage of result can still be ill

Past karma whose retribution has or has not been received; cultivation of calming-and-contemplation makes wholesome and unwholesome signs appear

Inwardly, calming-and-contemplation examines mind; outwardly, buddhas compassionately manifest signs

Retributive result or habitual cause arising alone; retribution and habit arising in either order, arising together, or indeterminately

Within habitual continuity, the preceding thought is cause and the following thought result

Prior habitual causes and results can draw forth bodies in the five paths in a later life; the present life can again be viewed in relation to prior and later lives

Seeing signs while sitting is judged retributive result; a mind rising forcefully without seeing a sign is judged habitual cause

Wholesome signs are arranged by the six perfections and unwholesome signs by the six obscurations, each having six forms

Signs supporting one another are often judged intrinsically wholesome or unwholesome; isolated arising is often judged nonmanifest karma or contrary to nonmanifest karma

One thought of karma contains the dependent and primary recompenses and hundred dharmas of the ten realms

Conventional truth, immediate emptiness, and the Middle Way each have no fixed opposition or accord; transgression and merit form according to conditions

Investigation among the three times, together with the four alternatives concerning time and one who goes

Contemplating the five aggregates of the ten realms as of one class: form corresponds to body, and the four mental aggregates open into feeling, mind, and dharmas

Māra fears that practitioners will leave his realm, deprive him of subjects, and empty his palace, so he destroys wholesome roots before their path is accomplished

All ghosts and spirits belong to and are defended by the six heavens

Within the realms, properly the Māra of the sixth heaven; beyond the realms, also named conceptually because the red samādhi is not yet complete

Disturbs practitioners through bodily contact, striking and scraping, boring into ears, eyes, and nose, and making chirping sounds

Sprites of the twelve time-beasts, distinguished according to the time at which they arrive

Destroys two kinds of good and increases two kinds of evil, attacking through agreeable, fearful, and neutral feelings at the five faculties

Each of the five faculties receives agreeable, fearful, and neutral objects, which turn into mind to make eighteen

Māra causes one to abandon the Great and study the Lesser, or to enter emptiness without preparatory means or partial provisionality

One faculty has three feelings, each feeling twenty deviant dharmas; across five faculties this makes three hundred

After entering a stage resembling realization, one attaches to the attained semblance of understanding and produces pride and craving

People of dull faculties first understand the general intent and then enter the specific contemplation of each object section by section

After meditative signs from former habituation arise spontaneously, take them as an object and cultivate calming-and-contemplation again; this does not create another sequence for seeking dhyāna

Nine grounds formed by desire-realm concentration, access concentration, four dhyānas, and four formless attainments; first of the ten gates

Retreat, protection, abiding, and advance; because the text explains spontaneous arising signs, it especially takes advance while also explaining mutual possession

Movement, itching, lightness, heaviness, cold, warmth, roughness, and smoothness; tactile signs arising from parts of the body

Emptiness, brightness, concentration, wisdom, wholesome mind, softness, joy, happiness, liberation, and correspondence with the object; used to test correct contact

Awareness, examination, joy, happiness, and one-pointed mind in the first dhyāna; treatises variously teach simultaneous arising, sequential arising, and silent mind

Sixteen contemplations from knowing inhalation and exhalation through relinquishment, cultivated in sequence through body, feeling, mind, and dharmas

Contemplates breath, form, and mind together; concentration and wisdom are equal and conventional and true illuminated together. The scriptural name Jewel Torch cannot be inverted into a scripture title “Penetrating Illumination”

Nine contemplative signs of a corpse: swollen, ruptured, blood-smeared, festering, livid, devoured, scattered, bones, and burned

Turning from purity toward impurity, from form toward formlessness, through the cessation of feeling and perception; relinquishment is cause and liberation result

Contemplates not only the direct retribution of one's body but the dependent retribution of the material world as impure; great and small mark general and specific, coarse and fine, not praise and blame

Extends the mind wishing happiness to dear, neutral, and hostile people, then one direction, four intermediate directions, and ten directions

Concentration arising through inference within the causes and results of the twelve links; one may infer cause from result or result from cause

Buddha's signs, substance, activity, and result infused by former habituation appear spontaneously; manifest and hidden, deviant and correct, must be distinguished

Five superknowledges arising through meditative concentration: divine eye, divine ear, knowledge of others' minds, recollection of past lives, and bodily mastery; these are functions of dhyāna

Uses the true mark of the Middle Way to embrace all dhyānas, gathering branches back to the root; it is not an eleventh dhyāna gate

Meditative joy is present and one craves its savor; possessing concentration without contemplation can still become bondage

The immediate thought of meditative mind in which concentration and distraction throughout the ten realms are fully present, neither one nor different; from here one enters inconceivable contemplation

Decisive interpretations formed as partial attachments through faulty reasoning; not a general term for every opinion

Past habituation developing through dhyāna or hearing so interpretive mind becomes bright and acute and questions and answers proceed without obstruction

The three founders, four schools, six teachers, and other doctrines outside Buddha-Dharma

Vātsīputrīya and Vaipulya borrowing Buddhist scripture to establish separate doctrines

Grasping the four Buddhist gates and producing affliction through loss of prajñā’s skillful means

Using one particular view to interpret every Dharma

Worldly knowledge of writing, stars, medicine, warfare, commerce, and inner and outer scriptures

Five rounds each possess four gates, making twenty gates; every gate has three simple, three compound, and one fully endowed mode, making seven

Not abruptly cutting off arisen view-wisdom; temporarily taking its power to assist the path, then guiding it into correctness

Gather in views that can assist the refinement of spiritual understanding; break those that cause circulation and increase faults

The view of emptiness acts as cause and condition and successively produces the ten Dharma realms

One thought of the view of emptiness possesses the ten Dharma realms and is precisely Dharma-nature

Different establishments of mindfulness opened through the four teachings’ different treatments of the same view-delusion