瑜伽師地論 白話全本 · 冊11

The Śrāvaka Stage is set up in four yoga-stations, and the first yoga-station begins by expounding the Stage of Lineage. This gate gathers lineage under four sub-headings: intrinsic nature · establishment · characteristics · the person (pudgala). Technical terms are kept as in the old rendering, and every phrase is put into present-day language, without adding doctrinal exposition, without citing the treatises, without glossing the Sanskrit; where a transliterated term appears, its referent is sometimes indicated in brief within 〔 〕, and where the uddāna has compressed the wording, what was elided is restored within 〔 〕.

〔Spoken by the bodhisattva Maitreya · translated by the Tripiṭaka master Xuanzang at imperial command〕

The Overall Heading of the Śrāvaka Stage

The Stage of What is Attained through Cultivation has now been expounded in full. What is the Śrāvaka Stage? The gathering-verse 〔uddāna〕 that subsumes all of the Śrāvaka Stage says:

〔Verse〕If this stage is stated in brief, taking lineage and the rest, and the person 〔the pudgala, that is, the sentient being〕, as its main threads, it establishes — each according to what befits it — the mundane path and the supramundane path. This stage, stated in brief, has three parts: the Stage of Lineage, the Stage of Entry, and the Stage of the Conception of Emergence 〔"conception" means the naming-conception, that is, verbal designation〕. This is named the Śrāvaka 〔Stage〕.

The Stage of Lineage · The Overall Heading of the Four Sub-Headings

What is the Stage of Lineage? Its gathering-verse 〔uddāna〕 says:

〔Verse〕If this whole Stage of Lineage is stated in brief, it should be known to have four sub-headings: the intrinsic nature of lineage, the establishment of lineage, the characteristics 〔of one who dwells in lineage〕, and the person 〔the pudgala〕 〔who dwells in lineage〕.

That is to say: the intrinsic nature of lineage, the establishment of lineage, all the characteristics possessed by one who dwells in lineage, and the person who dwells in lineage — all of these gathered together as one is named the Stage of Lineage.

One · The Intrinsic Nature of Lineage

What is lineage? It is this: the person who dwells in lineage has a certain "seed-dharma." Because this seed-dharma is present and really existent, the person who dwells in lineage, should he meet with an excellent conducing condition, then has the fitness 〔the capacity〕 and then has the power to be able to attain and able to realize nirvāṇa.

Question: What are the differences 〔the other names〕 of this name "lineage"? Answer: It may be named "seed," or named "element," or named "nature" — these are the differences of its names.

Question: With what is this lineage now constituted as its substance? Answer: It adheres to the support 〔the body-and-mind〕, has such-and-such a character, and is subsumed under the six sense-fields 〔the six faculties〕. It has come down, transmitted onward and onward, from beginningless time, and is attained as a natural endowment 〔innately possessed of itself, not produced by contrivance〕. Upon it are set up various distinct names — namely lineage, seed, element, nature. This is named lineage.

Two · The Establishment of Lineage

What is the establishment of lineage? It is to be asked in this way: This lineage now — should it be said to be "fine," or should it be said to be "coarse"? It should be answered in this way: it is fine. Why? Because this seed is not yet able to yield a fruit and has not yet been cultivated into a fruit, it is therefore named fine. If it has already yielded a fruit and has already been cultivated into a fruit, then at that point the lineage, whether as seed 〔as cause〕 or as fruit, is both said to be named coarse.

Question: A lineage of this kind — should it be said to fall within a single continuum, or to fall within many continuums 〔body-and-mind continuums〕? Answer: It should be said to fall within a single continuum. Why? If it were a case of dharmas mutually differing in character, then, though they exist together and operate at the same time, one would still see each of them as having its own various continuums and various flowings-on 〔and that would be to fall within many continuums〕; but this seed does not have a character distinct and other upon the six sense-fields — rather, it is precisely within such a kind and phase that it makes the six sense-fields excellent 〔beyond those of the ordinary being〕. It has come down transmitted onward from beginningless time and is attained as a natural endowment; upon it there is such a conception and verbal designation, called lineage, seed, element, nature — and so it should be said to fall within a single continuum.

Three · The Four Causes and Conditions Whereby One Who Has the Dharma of Nirvāṇa Yet Does Not Attain Final Nirvāṇa

Question: If a person who dwells in lineage has, from the start, the dharma of nirvāṇa 〔the nature that gains entry into nirvāṇa〕, then this person who dwells in lineage and has the dharma of nirvāṇa — by what cause and condition is it that, though he has the dharma of nirvāṇa, he nonetheless flows on for a long time from the prior limit onward and does not enter nirvāṇa?

Answer: By four kinds of cause and condition, he does not enter nirvāṇa. Which four? First, because of being born into an unfree state 〔a place without leisure〕; second, the fault of heedlessness; third, because of wrong understanding-and-practice; fourth, the fault of being obstructed.

What is being born into an unfree state? It is like this: there is a certain kind of person born in a borderland, or born among the Dasyus and the Mlecchas 〔the border tribes, uncivilized〕, where the fourfold assembly 〔renunciant and lay, male and female〕, the worthy and good, the rightly-arrived 〔those who have already attained the fruit〕, and the virtuous never come to travel and teach. This is named being born into an unfree state.

What is the fault of heedlessness? It is like this: there is a certain kind of person who, though born in a central land 〔a place where the Buddha's Dharma is present〕, or though not among the Dasyus and not among the Mlecchas, and where the fourfold assembly, the worthy and good, the rightly-arrived, and the virtuous do come to travel and teach — nonetheless is born into a wealthy and noble family, with treasures complete, and clings to and indulges in the enjoyment of the various fine desires, seeing no danger in them and knowing no emergence from them. This is named the fault of heedlessness.

What is wrong understanding-and-practice? It is like this: there is a certain kind of person who, though born in a central land, and so on down to 〔as before〕 stated in full 〔the virtuous all coming to travel and range〕 — nonetheless harbors the various evil views of the outsiders. That is, he gives rise to such a view and sets up such a thesis: "There is no such thing as giving 〔giving bears no fruit〕," and so on stated in full down to "I myself understand that there is no further existence hereafter" 〔the annihilationist view〕. And on account of such an outsider's view, he does not meet the buddhas appearing in the world, nor is there a good friend to proclaim the true Dharma to him. This is named wrong understanding-and-practice.

What is the fault of being obstructed? It is like this: there is a certain kind of person who, though born in a central land, as stated in full before, and though he does meet the buddhas appearing in the world and encounters a good friend proclaiming the true Dharma to him — nonetheless is by nature dull and stupid, foolish and witless and without knowledge; or else is mute 〔unable to speak〕, able only to signal with his hands in place of speech, with no capacity to understand any of the meaning of the dharmas well spoken or ill spoken; or else again commits the deeds of immediate 〔retribution〕; or else again gives rise to the afflictions over a long time. This is named the fault of being obstructed.

Thus these are named the four kinds of cause and condition. By these causes and conditions, though he has the dharma of final nirvāṇa, he nonetheless does not attain final nirvāṇa. Should that person meet the buddhas appearing in the world, hear the true Dharma, and gain the concordant instruction and admonition, and should those 〔path-obstructing〕 causes and conditions be no more — then at that point his wholesome roots can ripen, and gradually, and at last, he can attain final nirvāṇa. As for the person who has no dharma of nirvāṇa, who dwells within the "fixed heap" 〔the class fixedly incapable of liberation〕: whether he meets conditions or does not meet conditions, throughout all kinds 〔of situations〕, he can never in the end attain final nirvāṇa.

Four · The Conditions for the Dharma of Nirvāṇa: The Excellent Condition and the Inferior Condition

Question: What is named a condition for the dharma of nirvāṇa — such that, because it is "deficient in, absent, or not met with," one does not enter nirvāṇa?

Answer: There are two kinds of condition. Which two? First, the excellent 〔condition〕; second, the inferior 〔condition〕.

What is the excellent condition? It is "the voice of another, dominant in the true Dharma" 〔the sound of another proclaiming the true Dharma〕, together with "inward attention in accord with principle."

What is the inferior condition? This inferior condition is of many kinds, namely: self-perfection; other-perfection; the desire for wholesome dharmas; right going-forth into homelessness; the discipline of moral restraint; the discipline of the faculties; knowing the right measure in food; being ever diligent in the practice of the yoga of wakefulness in the first and last watches of the night; dwelling with right knowing; delighting in seclusion; the purifying of the hindrances; and relying upon meditative concentration.

(1) Self-Perfection (Five Members)

What is self-perfection? It is: gaining a human body well, being born in a noble place, having the faculties unimpaired, pure faith toward the excellent object, and being free of the karmic obstructions.

What is named gaining a human body well? It is like this: there is a certain kind of person born within the human company, who gains the body of a man, with the male faculty complete; or else who gains a woman's body. This is named gaining a human body well.

What is named being born in a noble place? It is like this: there is a certain kind of person born in a central land, as stated in full before, down to the virtuous all coming to travel and teach. This is named being born in a noble place.

What is named having the faculties unimpaired? It is like this: there is a certain kind of person who is by nature not dull and stupid, also not foolish and witless, and again not mute, down to being stated in full as having his limbs and joints undiminished 〔the body not maimed〕. Because he thus has limbs and joints unimpaired, and the ear and the other faculties unimpaired, he is able to strive diligently to cultivate and gather within the wholesome class. This is named having the faculties unimpaired.

What is named pure faith toward the excellent object? It is like this: there is a certain kind of person who, toward the Dharma and the Vinaya 〔the discipline〕 spoken by the Tathāgatas, the Fully Awakened Ones, gains a pure faith. This is named pure faith toward the excellent object. As for "the excellent object": it is the Dharma and the Vinaya spoken by the Tathāgatas, the Fully Awakened Ones, which are able to generate all the pure-and-white dharmas, mundane and supramundane. The various pure faith arising upon it, as a forerunner and as dominant, is named pure faith toward the excellent object, because it is able to expel and remove all the defiling filth and pollution of the afflictions.

What is named being free of the karmic obstructions? It is being able to keep far from the five deeds of immediate 〔retribution〕, namely, in that case, the killing of one's mother, the killing of one's father, the killing of an arhat, the splitting of the harmonious Saṅgha, and, upon the body of a Tathāgata, giving rise to an evil mind and drawing blood. Should there be any one among these deeds of immediate obstruction, if in the present dharma 〔this present life〕 one does not do it and does not carry it out, this is named being free of the karmic obstructions. If someone commits and increases these five deeds of immediate 〔retribution〕, in the present dharma he can in the end not become able and not able to attain final nirvāṇa, and not able to give rise to the noble path; it is with regard to that kind of person that "being free of the karmic obstructions" is spoken 〔setting off, by contrast, how vital it is to be free of obstruction〕. It is solely by these five members that the self-substance is perfected, and so this is said to be named self-perfection.

(2) Other-Perfection (Five Members)

What is other-perfection? It is: the buddhas appearing in the world; the speaking of the teaching of the true Dharma; the long endurance of the teaching of the Dharma; the teaching-abiding and its being handed on accordingly; and being an object of another's compassion.

What is named the buddhas appearing in the world? It is like this: there is a certain one 〔a bodhisattva〕 who, universally toward all classes of sentient being, gives rise to the dominant resolve of wholesome benefit; who cultivates many thousands of difficult and ascetic practices; who, over three great eons of incalculable 〔length〕 〔the innumerable long eons〕, gathers the vast two provisions of merit and of wisdom; who gains the last, fine and excellent body, sits at the unsurpassed and superlative seat of awakening, severs the five hindrances, is well able to settle his mind upon the four foundations of mindfulness, cultivates the thirty-seven factors of awakening, and directly realizes the unsurpassed, right and perfect awakening. This is named the buddhas appearing in the world. The buddhas past, future, and present are all, by this very course, named as appearing in the world.

What is named the speaking of the teaching of the true Dharma? It is: such buddhas, the world-honored ones, appearing in the world, out of compassion for all the śrāvakas, relying on the four noble truths, proclaim the true teaching of the Dharma of suffering, origin, cessation, and path in immeasurable measure — namely, the discourses, the mingled prose-and-verse, the prophecies, the verses, the spontaneous utterances, the circumstantial accounts, the parables, the accounts of past events, the birth-stories, the extensive teachings, the marvels, and the expositions 〔the twelvefold division of the teaching〕. This is named the speaking of the teaching of the true Dharma. The buddhas, the world-honored ones, together with the noble disciples and all the true persons, all ride upon this true Dharma and gain emergence, and thereafter proclaim and extol it to others, and so this is said to be named the true Dharma; because this Dharma is proclaimed, it is named the teaching of the true Dharma.

What is named the long endurance of the teaching of the Dharma? It is: having spoken the true Dharma and turned the wheel of the Dharma, down through the World-Honored One's abiding for the length of his life span, and after his nirvāṇa, throughout that great length of time, the right practice is not diminished and the true Dharma is not hidden — this is named the long endurance of the true Dharma. Such long endurance should be known to be spoken with regard to the principle of realizing that "true Dharma in the ultimate sense."

What is named the teaching-abiding and its being handed on accordingly? It is: one who has thus realized the true Dharma, knowing that there are beings with the capacity to be able to realize such true Dharma, then, in accord with what he has realized, hands on the teaching accordingly and, conforming to them, gives them instruction and admonition. This is named the teaching-abiding and its being handed on accordingly.

What is named being an object of another's compassion? "Another" is the donor. He gives rise to a mind of compassion toward the practitioner and bestows the requisites concordant with pure livelihood, namely, robes in accord with the Dharma, food and drink, the various sitting-and-lying furnishings, and medicine for the occasion of illness. This is named being an object of another's compassion.

(3) The Desire for Wholesome Dharmas and the Members That Follow

What is the desire for wholesome dharmas? It is like this: there is a certain kind of person who, whether from the Buddha or from a disciple, having heard the true Dharma, gains a pure faith. Having gained the pure faith, he should then train in this way: "The household life is vexing and cramped, like dwelling in a dusty abode; going forth is open and free, as though the body dwelt in empty space. Therefore I should now cast off all wife and children and kin, wealth and grain and precious things, and, within the well-spoken Dharma and Vinaya, rightly cast off the household state and turn toward the homeless 〔go forth〕." Having gone forth, he diligently cultivates right practice and brings it to perfection. To give rise to such a desire within the wholesome dharmas is named the desire for wholesome dharmas.

What is right going-forth into homelessness? It is: by the dominant force of this excellent desire for wholesome dharmas, receiving the full precepts by the white-and-fourfold motion 〔the ordination procedure〕; or receiving the moral discipline 〔the precepts〕 to be trained in by a novice 〔a śrāmaṇera〕. This is named right going-forth into homelessness.

What is the discipline of moral restraint? It is: he, having thus rightly gone forth, dwells in the full precepts, firmly guarding the discipline of individual liberation, with rule and range brought to perfection, and, toward even a minute offense, seeing it as a great terror, receiving and training in all the points of training. This is named the discipline of moral restraint.

What is the discipline of the faculties? It is: relying upon this moral discipline, guarding right mindfulness, cultivating a constant and close mindfulness 〔a mindfulness ever-abiding and minute〕, guarding the mind with mindfulness, and coursing in the station of equanimity. Having seen a form with the eye, he does not grasp its overall mark and does not grasp its features 〔he does not seize upon the general mark or the particular mark〕; fearing only that, in dependence on this station 〔the gate of the six faculties〕, by not cultivating the guarding-discipline of the eye-faculty and so dwelling, his mind should leak out all greed, sorrow, and evil unwholesome dharmas — therefore, at that very station he cultivates the practice of discipline and guards the eye-faculty, cultivating the practice of discipline in dependence on the eye-faculty. One who thus practices, having heard a sound with the ear, having smelled a scent with the nose, having tasted a flavor with the tongue, having felt a touch with the body, having cognized a dharma with the mind — likewise does not grasp their overall mark and does not grasp their features; fearing only that, in dependence on this station, by not cultivating the guarding-discipline of the mind-faculty and so dwelling, his mind should leak out all greed, sorrow, and evil unwholesome dharmas — therefore, at that very station he cultivates the practice of discipline and guards the mind-faculty, cultivating the practice of discipline in dependence on the mind-faculty. This is named the discipline of the faculties.

What is knowing the right measure in food? It is: he, having thus guarded the faculties, eats the food he eats with right discernment: he eats the food he eats not for wanton indulgence 〔dissipation〕, not for arrogance, not for adornment, not for a fine appearance; rather, the reason he eats the food he eats is for the sake of the body's abiding, for the sake of momentary support, for the sake of removing hunger and thirst, for the sake of upholding the practice of purity, for the sake of severing the old feeling 〔the pre-existing distress of hunger〕, for the sake of not letting a new feeling arise again in the future, and for the sake of nourishing his strength so as to dwell blamelessly at ease and dwell securely. This is named knowing the right measure in food.

What is being ever diligent in the practice of the yoga of wakefulness in the first and last watches of the night? It is: he, having thus known the right measure in food, in the daytime purifies his mind of the dharmas that conduce to obstruction by the two postures of walking meditation and seated meditation; in the first watch of the night, likewise purifies his mind of the dharmas that conduce to obstruction by the two postures of walking meditation and seated meditation. Having passed this first watch, he goes outside his dwelling place, washes his two feet, and lies down on his right side, laying his feet one upon the other, dwelling in the conception of light, in right mindfulness, in right knowing, and in the conception of rising 〔the conception of being about to rise〕; and at the last watch of the night he swiftly wakes 〔rouses himself〕 and again purifies his mind of the dharmas that conduce to obstruction by the two postures of walking meditation and seated meditation. This is named being ever diligent in the practice of the yoga of wakefulness in the first and last watches of the night.

What is dwelling with right knowing? It is: he, having thus ever diligently practiced the yoga of wakefulness: whether going or coming, he dwells with right knowing; whether looking straight ahead or looking about, he dwells with right knowing; whether bending or stretching, he dwells with right knowing; carrying the outer robe 〔the great robe〕 and also the robes and bowl, he dwells with right knowing; whether eating, drinking, chewing, or tasting, he dwells with right knowing; whether walking, standing, sitting, or lying, he dwells with right knowing; at the time of being awake, he dwells with right knowing; whether speaking or silent, he dwells with right knowing; and at the time of relieving fatigue by sleep 〔a brief rest〕, likewise he dwells with right knowing. This is named dwelling with right knowing.

What is delighting in seclusion? It is: by the wholesome dharmas thus cultivated, having without error cultivated and cleansed the ground of the beginner 〔the beginner's stage〕, he keeps far from all clinging to bedding, and dwells at the marginal 〔rough〕 bedding 〔places〕 of the āraṇya 〔the free and open place〕, beneath a tree, in an empty room, in a mountain valley, in a peak-cave, on a grass mat, in the open 〔in the open air〕, in a charnel ground, in a forest thicket, on the empty broad level plain. This is named delighting in seclusion.

What is the purifying of the hindrances? It is: he, thus dwelling in the āraṇya, or beneath a tree, or in an empty room and such places, purifies his mind of the five kinds of hindrance, namely sensual desire, ill-will, dullness-and-drowsiness, restlessness-and-remorse, and the hindrance of doubt. Having purified his mind of those hindrances, his mind is freed of the hindrances and dwells in the wholesome and excellent meditative concentration. This is named the purifying of the hindrances.

What is relying upon meditative concentration? It is: he, having thus severed the five hindrances, then is able to keep far from the secondary afflictions of the mind: keeping far from the desires and the evil unwholesome dharmas, with applied thought and with sustained thought, with the joy and bliss born of seclusion 〔from the desire realm〕, he enters and fully abides in the first meditative absorption; with applied and sustained thought stilled, with inward serene clarity, with the mind's single-pointed continuity, without applied thought and without sustained thought, with the joy and bliss born of concentration, he fully abides in the second meditative absorption; keeping far from the craving for joy, abiding in equanimity and in mindfulness and also in right knowing, with the body experiencing bliss — this being what the noble ones proclaim as "abiding at ease, complete in equanimity and mindfulness" — he fully abides in the third meditative absorption; with bliss ultimately severed, with suffering already severed before, with joy and sorrow both sunk away, with neither-suffering-nor-bliss, with equanimity and mindfulness purified, he fully abides in the fourth meditative absorption. This is named relying upon meditative concentration.

The Conclusion on Cultivating and Gathering the Excellent and Inferior Conditions

By thus practicing gradually, more and more excellent, more and more increasing, more and more advancing later and later, he cultivates and gathers the conditions — beginning from "self-perfection at the first" and taking "relying upon meditative concentration" as the last — and gains such a mind-ground pure and white and bright, free of all flaw and defilement, freed of the secondary afflictions, straightforward and capable, abiding and unshaken. Should he further gain the voice of another giving instruction and admonition — relying on the four noble truths, for the sake of causing 〔the four truths〕 to be fully known, forever severed, realized, and cultivated — then he has such a capacity and power to give rise to the attention drawn forth in accord with principle, and to all the right view of which this is the forerunner. By this he is then able, toward the four noble truths, to enter the true direct realization, to be perfectly liberated, and to attain final nirvāṇa in the realm of nirvāṇa without remaining basis.

It should be known that herein, from "right view" onward, down to "perfect liberation, and the attainment of final nirvāṇa in the realm of nirvāṇa without remaining basis" — this is named the true cultivating-and-gathering of lineage.

From "self-perfection" onward, down to the last, "relying upon meditative concentration," it should be known that this is named the cultivating-and-gathering of the inferior conditions. And the voice of another that is dominant in accord with the teaching of the four truths — all the instruction and admonition — and the attention drawn forth in accord with right principle: it should be known that this is named the cultivating-and-gathering of the excellent conditions. Thus this is named the establishment of lineage.

Five · The Characteristics of One Who Dwells in Lineage (Set Off by Contrast Through the Marks of No Lineage)

What are all the characteristics possessed by one who dwells in lineage? It is: whatever is contrary 〔the opposite〕 to all the characteristics of the person who has no dharma of nirvāṇa should be known to be named the characteristics possessed by the person who dwells in lineage.

Question: What is named all the characteristics possessed by the person who has no dharma of nirvāṇa — such that, accomplishing those characteristics, one should be known to be named the person who has no dharma of nirvāṇa? Answer: The person who has no dharma of nirvāṇa has many characteristics; I will now state a lesser portion 〔a part〕 of those characteristics.

〔Characteristic One〕It is this: that person who, from the very first, does not dwell in lineage and has no dharma of nirvāṇa — the craving for the store-consciousness 〔the deep craving for one's own substance〕 tightly binds him throughout all kinds 〔all stations〕, is subordinate to the support 〔the body-and-mind〕, becomes measureless dharmas that cannot be uprooted, follows along from afar, is in the end firm and solid, and clings to and adheres to the continuum — all the buddhas cannot rescue him from it. This is named the first mark of no lineage of the person who does not dwell in lineage.

〔Characteristic Two〕Further, there is the other mark of no lineage of the person who does not dwell in lineage: it is this — that person hears through immeasurable gateways the many faults of birth-and-death reviled, and hears through immeasurable gateways the many virtues of nirvāṇa extolled, yet toward birth-and-death he sees not the least portion of the fault of idle proliferation and sees not the least portion of any danger, nor is he able to feel the least portion of weariness — such "seeing 〔the fault〕 and wearying 〔of it〕" neither has already arisen in a past life, nor can arise in a future life, nor can rightly arise in the present life; and again, toward the nirvāṇa of the exhaustion of craving and stilling, he sees not the least portion of even its lowly virtue 〔meaning he sees not even its coarse and shallow good〕 and sees not the least portion of any benefit, nor is he able to feel the least portion of delight — such "seeing 〔the benefit〕 and delighting 〔in seeking it〕" neither has already arisen in a past life, nor can arise in a future life, nor can rightly arise in the present life. This is named the second mark of no lineage of the person who does not dwell in lineage.

〔Characteristic Three〕Further, there is the other mark of no lineage of the person who does not dwell in lineage: it is this — that person is by nature accomplished in shamelessness and non-embarrassment of the highest grade. Because of this, he has no aversion toward 〔evil〕 and his mind has no timidity or fear, and with a delighting mind he carries out the many evils; because of this, he has never any remorse; he regards only the present dharma 〔he cares only for what is before his eyes〕; because of this, his own person's treasures decline and he brings danger upon himself. This is named the third mark of no lineage of the person who does not dwell in lineage.

〔Characteristic Four〕Further, there is the other mark of no lineage of the person who does not dwell in lineage: it is this — when, in every way complete and clear, fitting to principle, fine and excellent, easy to understand, one proclaims and reveals the teaching of the true Dharma, whether in reliance on the truth of suffering, or on the truth of origin, or on the truth of cessation, or on the truth of the path, that person nonetheless is not able to gain the least resolve, the least faith-and-understanding — how much less able to gain the hair of his body standing on end, or grieving and weeping and shedding tears 〔the mark of being deeply moved〕? Such 〔inability to be moved and stirred〕 likewise differs according to the three times of past, future, and present. This is named the fourth mark of no lineage of the person who does not dwell in lineage.

〔Characteristic Five〕Further, there is the other mark of no lineage of the person who does not dwell in lineage: it is this — that person may at some time go forth for a while within the well-spoken Dharma and Vinaya — whether pressed by a king, or pressed by a raging bandit, or pressed by a creditor, or pressed by terror, or pressed by the fear of not making a living 〔the fear of having no means to survive〕; and not for the sake of self-taming, not for self-stilling, not for self-nirvāṇa, not for the state of the renunciant, not for the state of the brahmin does he seek to go forth. Having gone forth, he delights in dwelling in noisy commotion together with lay and renunciant crowds; or he gives rise to a wrong vow and cultivates the practices of purity, namely seeking birth in a heaven, or seeking some other heavenly place; or he delights in casting off and abandoning the disciplinary precepts he has trained in, or he violates the moral discipline, harboring rot and decay within, presenting the true and real without — like the foul and filthy snail born in the water, uttering a conch-tone and coursing in the coursing of a dog 〔with the mere semblance and nothing more〕 — truly not a renunciant, yet calling himself a renunciant; not practicing the practice of purity, yet calling it the practice of purity. Such likewise differs according to the three times of past, future, and present. It should be known that a person of this kind, who does not dwell in lineage, has gone forth in mere semblance; it is not the person who does not delight in training 〔on the contrary, the one who truly goes forth is the one who delights in training〕 who is named as truly gone forth — the one who truly goes forth receives the full precepts and accomplishes the state of a bhikṣu 〔a fully ordained monk〕. By this alternative approach, by this intent, the meaning is revealed: that person is by his very ground not one gone forth, but merely upholds the semblance of going-forth and falls within the number of the gone-forth 〔is listed, for nothing, among the gone-forth〕. This is named the fifth mark of no lineage of the person who does not dwell in lineage.

〔Characteristic Six〕Further, there is the other mark of no lineage of the person who does not dwell in lineage: it is this — that person, even if he does some slight wholesome deed — whether by body, or by speech, or by mind — does it all for the sake of longing after existences 〔the fruits of the three realms〕: either seeking an excellent future existence, or seeking treasures, or seeking excellent treasures of every kind. This is named the sixth mark of no lineage of the person who does not dwell in lineage. Of such a kind there are many characteristics; accomplishing those characteristics, one falls within the number of those who have no dharma of final nirvāṇa.

Six · The Distinctions Among the Persons Who Dwell in Lineage

What is the person who dwells in lineage? It is to say: the person who dwells in lineage — there may be one who only dwells in lineage, but has not yet entered and has not yet emerged; or one who dwells in lineage and has also entered, but has not yet emerged; or one who dwells in lineage, has also entered, and has also emerged. There may be one of soft faculties, or one of middling faculties, or one of sharp faculties. There may be one whose coursing is greed, or whose coursing is hatred, or whose coursing is delusion. There may be one born into an unfree state, or one born into a free state. There may be one heedless, or one not heedless. There may be one of wrong practice, or one of no wrong practice. There may be one obstructed, or one unobstructed. There may be one far, or one near. There may be one not yet ripened, or one already ripened. There may be one not yet purified, or one already purified.

What is named the person who dwells in lineage but only dwells in lineage, and has not yet entered and has not yet emerged? It is like this: there is a certain person who has accomplished the seed of the supramundane noble Dharma, yet has not yet gained the drawing-near to a virtuous one and the hearing of the true Dharma, has not yet gained right faith toward the Dharma and Vinaya rightly spoken by the Tathāgatas, the Fully Awakened Ones, has not yet received and upheld the pure precepts, has not yet taken in much learning, has not yet increased wisdom and generosity 〔wisdom and giving〕, and has not yet made supple his views. This is named the person who only dwells in lineage, and has not yet entered and has not yet emerged.

What is named the person who dwells in lineage and has also entered, but has not yet emerged? It is: all the white class 〔the wholesome and pure class〕 that is contrary to the black class 〔the class of faults〕 spoken of before should be known to be named the person who dwells in lineage and has also entered. And its distinction is: that he has still not yet realized any of the noble path and the fruit of the noble path, and the detachment 〔liberation〕 from the afflictions.

What is named the person who dwells in lineage, has also entered, and has also emerged? It is as stated before, and its distinction is that he has already realized the noble path and the fruit of the noble path, and the detachment from the afflictions.

What is the person of soft faculties? It is: there is such a person, toward the object known and the objective realm, whose faculties all operate exceedingly slowly and operate weakly — whether associated with the attention constituted by hearing, or that constituted by reflection, or that constituted by cultivation, namely the faith faculty, the effort faculty, the mindfulness faculty, the concentration faculty, or the wisdom faculty — without capacity, without power to penetrate the meaning of the dharmas and swiftly realize the true. This is named the person of soft faculties.

What is the person of middling faculties? It is: there is such a person, toward the object known and the objective realm, whose faculties all operate somewhat slowly, all as before 〔for soft faculties〕 to be stated in full. This is named the person of middling faculties.

What is the person of sharp faculties? It is: there is such a person, toward the object known and the objective realm, whose faculties all operate not slowly and do not operate weakly — whether associated with the attention constituted by hearing, or that constituted by reflection, or that constituted by cultivation, namely the faith faculty, the effort faculty, the mindfulness faculty, the concentration faculty, or the wisdom faculty — with capacity, with great power to penetrate the meaning of the dharmas and swiftly realize the true. This is named the person of sharp faculties.

What is the person whose coursing is greed? It is: there is such a person, toward the objective realm of things lovable and things to be tainted with, who has fierce greed, has greed for a long time. This is named the person whose coursing is greed.

What is the person whose coursing is hatred? It is: there is such a person, toward the objective realm of things hateful and things to be angered at, who has fierce hatred, has hatred for a long time. This is named the person whose coursing is hatred.

What is the person whose coursing is delusion? It is: there is such a person, toward the object known and the objective realm, who has fierce delusion, has delusion for a long time. This is named the person whose coursing is delusion.

As for the person born into an unfree state, the one heedless, the one of wrong practice, or the one obstructed — all of these should be known as before 〔with the various faults〕. Whatever is contrary to this should be known to be the person born into a free state, not heedless, of no wrong practice, and unobstructed.

What is named the far person? It is: there is such a person who, because of "farness in time," is far from nirvāṇa; or else who, because of "farness in effort," is said to be named far.

What is named being far from nirvāṇa because of farness in time? It is: there is such a person who must pass through many hundreds of births, or many thousands of births, or many hundreds of thousands of births, and only then can meet with the excellent condition and attain final nirvāṇa.

What is named being said to be far because of farness in effort? It is: there is such a person who only dwells in lineage but has not yet entered, and cannot swiftly meet with the excellent condition and attain final nirvāṇa, because he has not yet been able to give rise to an excellent effort toward nirvāṇa. He is said to be named far by "farness in effort," not by "farness in time." Thus these two kinds 〔farness in time and farness in effort〕 gathered together in brief as one are named the far person.

What is named the near person? It is: there is such a person who, because of "nearness in time," is near to nirvāṇa; or else who, because of "nearness in effort," is said to be named near.

What is named being near to nirvāṇa because of nearness in time? It is: there is such a person who dwells in the last birth, dwells in the last existence, dwells in the last body, and by this very body is to attain nirvāṇa; or by this very instant, without interval, is to realize the severance of the afflictions. This is named being near to nirvāṇa because of nearness in time.

What is named being said to be near because of nearness in effort? It is: there is such a person who dwells in lineage and has also entered. Thus these two kinds 〔nearness in time and nearness in effort〕 gathered together in brief as one are named the near person.

What is the person not yet ripened? It is: there is such a person who has not yet been able to gain the body of the last existence — namely, dwelling in this 〔body〕 he can attain final nirvāṇa, or can enter the right certainty of freedom from birth 〔the path of seeing〕. This is named the person not yet ripened.

What is the person already ripened? It is: there is such a person who has already been able to gain the body of the last existence — namely, dwelling in this 〔body〕 he can attain final nirvāṇa, or can enter the right certainty of freedom from birth. This is named the person already ripened.

What is the person not yet purified? It is: there is such a person who has not yet given rise to the noble path, and, toward the fruit of the noble path and the detachment from the afflictions, has not yet been able to realize it. This is named the person not yet purified.

What is the person already purified? It is: whatever is contrary to the above — its characteristics should be known. Thus this is named all the distinctions possessed by the persons who dwell in lineage.

In order to deliver them, the buddhas, the world-honored ones, appear in the world: those not yet entered, they cause to enter; those not yet ripened, they cause to ripen; those not yet purified, they cause to be purified; they turn the wheel of the true Dharma and set up the points of training.

Where the Lineage Stage speaks of the seed that is "there from the outset," the Entry Stage speaks of how that seed is "set going" onto the path. It is still gathered under four gates: the intrinsic nature of entry · its establishment · the marks of 〔those who have entered〕 · the persons 〔who have entered〕. Terms are kept as of old, rendered clause by clause into today's language, without adding doctrine, without citing the treatises, without annotating the Sanskrit; where the summary verse (uddāna) compresses, what was abridged is restored within 〔brackets〕.

The Four Gates of the Entry Stage · General Heading

The Lineage Stage has now been fully expounded. What is the Entry Stage? The summary verse 〔uddāna〕 says:

〔Verse〕 If one states all of the Entry Stage in brief, it should be known to have four gates: the intrinsic nature of entry, the establishment of entry, the marks 〔of those who have entered〕, and the persons 〔who have entered〕 (the pudgala, "those who repeatedly take up a destiny").

That is: the intrinsic nature of entry, the establishment of entry, all the marks belonging to those who enter, and the persons who have already entered — all of this, gathered together into one, is named the Entry Stage.

One · The Intrinsic Nature of Entry

What is the intrinsic nature of entry? It is the person who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature. If, at that time, a Buddha has arisen in the world, and this person is furthermore born in a central country and not born among the Daśyus or the Mlecchas, and so on at length — then, for the first time, he is able to see a Buddha and the Buddha's disciples, goes forth to attend upon them, and hears the Dharma from them; and he gains, for the first time, right faith, upholds the pure precepts, takes on much learning, increases his generosity 〔giving〕, and softens his views. From then on, by this "receiving of the Dharma" 〔receiving the true Dharma〕, and by this cause and condition, once this body has perished and this life has been passed through, he obtains the excellent faculties subsumed under the maturation of the six sense-fields, faculties that can for a long time serve as the support for the arising of a "still more excellent right faith"; and they also cause his upholding of the pure precepts, his taking on of much learning, his increase of generosity, and his softening of views to turn higher, turn more excellent, and turn yet more subtle, serving thereby as the support. And by these ever higher, ever more excellent, ever more subtle phenomena of faith and the rest, he gains yet other excellent maturations; and by these maturations, he again gains yet other excellent wholesome phenomena conducive to the supramundane. In this way, serving in turn as one another's supporting cause and lending one another force, in each later and later birth he advances turn by turn, until he obtains a body in his final existence — that is, one abiding in this 〔body〕 who attains final nirvāṇa, or one who is able to enter the certainty of rightness 〔the path of seeing〕. This is named entry.

Why? Because if there is a "way," if there is a "road," if there is a "right course of conduct" that can attain nirvāṇa and can proceed toward nirvāṇa; then this person, at that time, is able to ascend, able to enter, able to conduct himself rightly along it, advancing step by step, reaching the utmost final consummation. Therefore it is said that this is named having entered. In this way is named the intrinsic nature of entry.

Two · The Establishment of Entry

What is the establishment of entry? It is stated: there is one who 〔only〕 has the lineage, there is one who has entered, there is one who is about to be ripened, and there is one who has already been ripened. 〔Combined, this makes four alternatives:〕 there is one who has only entered, who is neither about to be ripened nor already ripened; there is one who has both entered and is about to be ripened, but is not already ripened; there is one who has both entered and is already ripened, but is not about to be ripened; and there is one who has neither entered, nor is about to be ripened, nor is already ripened.

What is one who has the lineage? It is just as was stated before 〔in the Lineage Stage〕.

What is one who has entered? It is the person abiding in the lineage who, for the first time, has obtained what was never obtained in times past — namely, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas, all of the right faith, upholding of the pure precepts, taking on of much learning, increase of generosity, and softening of views. This is named entry.

What is one who is about to be ripened? It is this person who has thus already gained entry, setting aside "the obtaining of a body in the final existence" 〔that one stage〕 — namely, one abiding in this who attains final nirvāṇa, or one able to enter the certainty of rightness 〔that is the already-ripened〕; who, from entry onward, in each later and later birth cultivates and gathers the faculties, so that they turn higher, turn more excellent, turn yet more subtle. This is named being about to be ripened.

What is one who is already ripened? It is the obtaining of a body in the final existence. Whether one abides in this and attains final nirvāṇa, or is able to enter the certainty of rightness. This is named being already ripened.

What is one who has only entered, who is neither about to be ripened nor already ripened? It is one who, for the first time, has obtained toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas all of the right faith — stated at length down to the softening of views — but who has not, from this point on, passed through even one further birth. This is named having only entered, neither about to be ripened nor already ripened.

What is one who has both entered and is about to be ripened, but is not already ripened? It is one who, for the first time, has obtained toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Tathāgatas all of the right faith — stated at length down to the softening of views — and who, from this point on, has passed through one further birth, or two, or many, but has not obtained a body in the final existence — namely, one abiding in this who attains final nirvāṇa. The rest is as stated before. This is named having both entered and being about to be ripened, but not already ripened.

What is one who has both entered and is already ripened, but is not about to be ripened? It is this person who has thus already gained entry, and who has furthermore already obtained a body in the final existence. If he abides in this and attains final nirvāṇa, the rest is as stated before. This is named having both already entered and being already ripened, but not about to be ripened. What is one who has neither already entered, nor is about to be ripened, nor is already ripened? It is such a person possessing the property of nirvāṇa who abides only in the lineage but has not yet entered. This is named the person who has neither already entered, nor is about to be ripened, nor is already ripened — yet he has the capacity, and will certainly enter and will attain ripening.

There is, further, a class of person who definitely has no capacity to attain entry or to attain ripening — namely, the person apart from the lineage, without the property of nirvāṇa. It should be known that such a person, being without the lineage, definitely has no capacity to attain entry or to attain ripening — how much less to be able to attain final nirvāṇa?

Three · The Six Classes of Person

It should be known that herein, all such persons are subsumed under six classes. Which six? First, the person with capacity; second, the person who has accomplished the lower grade of wholesome roots; third, the person who has accomplished the middle grade of wholesome roots; fourth, the person who has accomplished the higher grade of wholesome roots; fifth, the person of the final means; sixth, the person who has arrived at the final consummation.

What is the person with capacity? It is the person abiding in the lineage who has not yet obtained, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views. This is named the person with capacity.

What is the person who has accomplished the lower grade of wholesome roots? It is the person abiding in the lineage who has already been able to obtain, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views. This is named the person who has accomplished the lower grade of wholesome roots.

What is the person who has accomplished the middle grade of wholesome roots? It is the person abiding in the lineage who has already been able to obtain, for the first time, toward the Dharma and Vinaya rightly awakened to and rightly proclaimed by the Buddha, all of the right faith — stated at length down to the softening of views; and who, from this point on, whether passing through one birth, or two, or many, advances turn by turn, but has not obtained a body in the final existence — namely, one abiding in this who is able to attain final nirvāṇa, or is able to enter the certainty of rightness. This is named the person who has accomplished the middle grade of wholesome roots.

What is the person who has accomplished the higher grade of wholesome roots? It is this person, thus advancing turn by turn, who has already been able to obtain a body in the final existence. If he abides in this and is able to attain final nirvāṇa, or is able to enter the certainty of rightness. This is named the person who has accomplished the higher grade of wholesome roots.

What is named the person of the final means? It is the person who has already obtained a body in the final existence, who, in order to exhaust all the contaminants, listens to the true Dharma, or gains the unerring instruction and admonition, and rightly cultivates the intensified practice, but has not yet been able to attain the utter and total exhaustion, throughout every kind, of all the contaminants — has not yet arrived at the final consummation. In this way is named the person of the final means.

What is named the person who has arrived at the final consummation? It is such a person who, in order to exhaust all the contaminants, listens to the true Dharma, gains the unerring instruction and admonition, and, cultivating the intensified practice in just this way, has already been able to attain the utter and total exhaustion, throughout every kind, of all the contaminants; whose task is done, and who has finally attained the foremost coolness. In this way is named the person who has arrived at the final consummation.

It should be known that herein: the person of the capable kind, taking the lineage itself as his support and abode, then becomes able to obtain the lower grade of wholesome roots, and is able to enter; and having entered, taking the lower grade of wholesome roots as his support and abode, he becomes able again to obtain the middle grade of wholesome roots, and by these wholesome roots ripens himself; when he has thus ripened himself, taking the middle grade of wholesome roots as his support and abode, he becomes able again to obtain the higher grade of wholesome roots, and has attained ripening; by the self-body thus obtained as fruit of cultivating and gathering the higher grade of wholesome roots, he is able again to cultivate and gather the still more excellent provisions. Thereby he touches and realizes one-pointedness of mind 〔concentration〕, and is able again to enter the certainty of rightness, realizing the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, but has not yet been able to realize the most excellent, the foremost fruit of the arhat — in this way is named the person of the final means. If he has already realized the fruit of the arhat, in which all the afflictions are wholly and forever cut off, then he is named the person who has arrived at the final consummation. This displays: the six kinds of person established by the right conduct cultivated by all the śrāvakas of the beginning, the middle, and the end.

By the right conduct of the śrāvaka "having the lineage," the first person is displayed; by the right conduct of the śrāvaka "having arrived at the final consummation," the last person is displayed; by the right conduct cultivated by the remaining śrāvakas, the intermediate persons are displayed.

Four · The Establishment of Entry (Attaining Final Nirvāṇa Has No Fixed Measure · Three Births, Seven Existences)

Question: Does the person who has already gained entry attain final nirvāṇa by a fixed measure, at all times uniformly? Or does he attain final nirvāṇa by no fixed measure, unevenly across all periods of time?

Answer: There is no fixed measure, nor is it uniformly across all periods of time that he attains final nirvāṇa; rather, he attains final nirvāṇa according to what is fitting, with differences according to the conditions met. It should be known that herein, there is one class that passes through an extremely long duration, one class that passes through a not-extremely-long duration, and one class that attains final nirvāṇa with the utmost speed. That is, of persons abiding in the lineage, even the one who attains final nirvāṇa with the utmost speed must still pass through three births: in the first birth, he enters for the first time; in the second birth, he cultivates so as to ripen; in the third birth, having cultivated to ripeness — either he attains final nirvāṇa in this very body, or, if he does not attain final nirvāṇa, he must enter the stage of the learner 〔the trainee〕 before he can pass away, and at the most passes through seven existences 〔seven rounds of birth-and-death〕 before attaining final nirvāṇa.

In this way is named the establishment of entry.

Five · All the Marks Belonging to Those Who Have Entered (the Eight Marks)

What is named all the marks belonging to those who have entered?

〔Mark One〕 It is that the person abiding in the lineage, the moment he enters, even though he passes over into another birth, in regard to his own great teacher 〔the Buddha〕 and the well-proclaimed Dharma and Vinaya, though he may on occasion have false recollection 〔forgetting〕: should he meet a badly-proclaimed Dharma and Vinaya present in the world, and a well-proclaimed Dharma and Vinaya, then, though he long hears others praise, through countless gateways, the badly-proclaimed Dharma and Vinaya as possessing excellent virtues, he still does not believe or understand it, does not delight in cultivating it, and does not seek to go forth into homelessness therein; and even if he goes forth for a while, the moment he enters he very quickly casts it off and turns back — his nature does not delight in abiding in that bad Dharma, like an insect born in honey that is placed into strong vinegar 〔thick vinegar〕; or like one who loves to enjoy fine sense-pleasures who is placed into mire 〔ill at ease therein〕. Yet, sustained by the force of the fine and wholesome causes of former lives, should he hear others for a while praise even a small portion of the virtues of the well-proclaimed Dharma and Vinaya, or hear nothing at all, then — though he hears but a little for a while, or hears nothing at all — he is able very quickly to believe, understand, and enter, to delight in cultivating it, or to seek to go forth; and having gone forth, he enters to the very end, never turning back — his nature delights in abiding therein, like an insect born in honey that is placed into the finest honey; or like one who loves to enjoy fine sense-pleasures who is placed among excellent fine sense-pleasures 〔at ease and joyful therein〕. This is sustained by the force of the fine and wholesome causes of former lives. This is named the first — the mark of entry of the person who has already gained entry.

〔Mark Two〕 There is, further, another mark of entry of the person who has already gained entry: it is that, although he has not yet gained the freedom from the bond 〔the utter cutting-off〕 of the afflictions "that can lead to all evil destinies and the unfavorable conditions," he is already able not to be born into an evil destiny or an unfavorable condition. The World-Honored One, with a hidden intent regarding this person who has already gained entry, spoke, saying: If there is right view of the higher grade in the world, then though one passes through a thousand births, one does not fall into an evil destiny. When he has already entered the higher grade of wholesome roots and gradually approaches ripening, at that time he is able not to be born into an unfavorable condition or into any other evil destiny. This is named the second mark.

〔Mark Three〕 There is, further, another mark: it is that, hearing for a while the excellent virtues of the Buddha, or the Dharma, or the Saṅgha, he gains the faith of remembrance and purity, drawing forth the vast wholesome dharmas of renunciation; and, dwelling on them again and again and refining his pure mind, his body then bristles with hair on end, and he weeps aloud with tears raining down. This is named the third mark.

〔Mark Four〕 There is, further, another mark: it is that his nature is accomplished in fierce conscience and shame, so that in regard to the places of offense that come to be enacted, he gives rise to deep shame. This is named the fourth mark.

〔Mark Five〕 There is, further, another mark: it is that, in upholding, reciting, inquiring, reflecting, contemplative practice, and seeking the wholesome Dharma, he has deep desire and delight, fierce desire and delight. This is named the fifth mark.

〔Mark Six〕 There is, further, another mark: it is that, in all blameless undertakings, and in the right means of cultivating and gathering the intensified practice of all wholesome categories, he is able to cultivate and gather well, giving rise to it firmly, giving rise to it over a long time, giving rise to it with resolve. This is named the sixth mark.

〔Mark Seven〕 There is, further, another mark: it is that his nature is thin in dust and grime, weak in affliction; even when he gives rise to the enwrappings 〔the actively-arisen afflictions〕, they do not continue and abide for a long time; he is without flattery and without deceit, able to subdue arrogance and the grasping at "I" and "mine"; he is fond of taking up virtues and averse to faults. This is named the seventh mark.

〔Mark Eight〕 There is, further, another mark: it is that he is able skillfully to store and protect his mind, does not belittle himself in regard to the vast things to be realized, does not settle himself into "being without the strength and capacity," and his faith and understanding grow abundant and fierce. This is named the eighth mark.

Marks of this kind and class, the marks of entry of the person who has already gained entry, should be known to be immeasurable; herein I have stated but a small portion. As for these marks: if there is one who abides in the lower grade of wholesome roots and enters, it should be known that he is of the lower grade, named "having gaps," not yet able to be without interval 〔not able to be unbroken and continuous〕, not yet well purified; if there is one who abides in the middle grade of wholesome roots and enters, it should be known that he is of the middle grade; if there is one who abides in the higher grade of wholesome roots and enters, it should be known that he is of the higher grade, without gaps, already able to be without interval, already well purified.

In this way is named the marks of entry of the person who has already gained entry. One who has accomplished such marks of entry, it should be known, falls within the number of "those who have entered." It should be known that, of the person thus abiding in the lineage who has already gained entry, all the many auspicious marks of a great being — these only the Buddha, the World-Honored One, and the disciples who have arrived at the foremost final consummation, with well-purified and excellent, subtle knowledge and vision, directly see and directly realize; and they succor him according to his lineage, according to what he has entered, as is fitting.

Six · The Person Who Has Already Gained Entry (Distinctions)

What is named the person who has already gained entry? It is stated: there is a person who has already gained entry who has only entered, and is not about to be ripened, not already ripened, and has not gained deliverance; there is one who has both already entered and is about to be ripened, but is not already ripened, and has not gained deliverance; there is one who has both already entered and is already ripened, but has not gained deliverance, and courses according to his wish. Distinctions such as these, it should be known, are as their marks were already discerned before.

There are, further, others: as the distinctions belonging to the persons of soft faculties and the rest, stated in the Lineage Stage, so now herein, as is fitting, all the distinctions should likewise be known.

Thus stated: whether the intrinsic nature of entry, or the establishment of entry, or all the marks belonging to those who have entered, or the persons who have already entered — all of this, stated together, is named the Entry Stage.

The Stage of the Lineage spoke of the seed's "being," the Stage of Entry spoke of its "stirring"; the Stage of Deliverance speaks of how it "comes to be" — how, by the two paths, the mundane path and the supramundane path, one proceeds toward the freedom from desire, and how one cultivates the fourteen gateways of provisions for the two paths. This unit gives the overall heading of the Stage of Deliverance, the mundane path, the supramundane path, the names of the fourteen gateways of provisions for the two paths, and the extended exposition of the fourth gateway, "restraint by the precepts." Technical terms are kept as of old; each sentence is rendered into today's language, adding no doctrine, citing no treatise, glossing no Sanskrit; where the uddāna compresses, what it abbreviates is supplied back within 〔brackets〕.

The Stage of Deliverance · Overall Heading

The Stage of Entry has already been finished. What is the Stage of Deliverance? The summary verse 〔uddāna〕 says:

〔Verse〕 The freedom from desire that is mundane; the freedom from desire that is thus supramundane; and the provisions for these two — this is named the Stage of Deliverance.

That is to say: whether the proceeding toward freedom from desire by the mundane path, or the proceeding toward freedom from desire by the supramundane path, or all the provisions belonging to these two paths — gathered together as one, these are named the Stage of Deliverance.

One · Proceeding toward Freedom from Desire by the Mundane Path

What is named the proceeding toward freedom from desire by the mundane path? It is like this: there is a certain kind of person who regards the lower ground, the desire-realm, as coarse in aspect, and who regards the first meditative absorption's "joy and bliss born of seclusion" — whether as the ground of concentration or as the ground of rebirth — as calm in aspect. Because he dwells much in contemplation of this kind, he thereupon attains freedom from desire with respect to the desire-realm, and is able to enter the first meditative absorption. In the same way, again, above the first meditative absorption, gradually and each as is fitting, he regards every lower ground as coarse in aspect and every higher ground as calm in aspect; because he dwells much in contemplation of this kind, he thereupon, on up to the base of nothing-whatever, attains freedom from desire, and is able to enter, on up to the base of neither-perception-nor-non-perception. In this way is it named the proceeding toward freedom from desire by the mundane path. Beyond this, there is nothing further, nothing more added.

Two · Proceeding toward Freedom from Desire by the Supramundane Path

What is named the proceeding toward freedom from desire by the supramundane path? It is like this: there is a certain kind of person who draws near to good persons, who has become sagacious within the noble Dharma and has become well-tamed within the noble Dharma: with respect to the noble truth of suffering he knows suffering as it really is; with respect to the noble truth of origination he knows origination as it really is; with respect to the noble truth of cessation he knows cessation as it really is; with respect to the noble truth of the path he knows the path as it really is. Having accomplished the knowledge-and-vision of one still in training, from this point on he gradually cultivates the noble path, and throughout all the phenomena to be abandoned by seeing and to be abandoned by cultivation across the three realms, he is himself able to be freed from bondage and himself attains liberation. In this way he is able to pass beyond the three realms. In this way is it named the proceeding toward freedom from desire by the supramundane path.

Three · The Provisions for the Two Paths (Fourteen Gateways)

What is named the provisions for the two paths? The summary verse 〔uddāna〕 says:

〔Verse〕 Self-completeness; other-completeness; the aspiration for the wholesome Dharma; the precepts 〔the restraint of the precepts〕; restraint of the sense-faculties; knowing the measure in food; wakefulness 〔yoga〕; dwelling with clear comprehension; good-friendship 〔its nature〕; hearing 〔the true Dharma〕; reflecting 〔on the true Dharma〕; being without obstruction; 〔cultivating〕 munificent giving; and the 〔śramaṇa's〕 adornment.

That is to say: whether self-completeness, or other-completeness, or the aspiration for the wholesome Dharma, or restraint by the precepts, or restraint of the sense-faculties, or knowing the measure in food, or, in the first and last watches of the night, constantly and diligently cultivating the yoga of wakefulness, or dwelling with clear comprehension, or the nature of good-friendship, or hearing the true Dharma, or reflecting on the true Dharma, or being without obstruction, or cultivating munificent giving, or the śramaṇa's adornment. Dharmas of this kind are named the provisions for proceeding along the mundane and supramundane paths of freedom from desire.

It should be known that here, as for self-completeness, other-completeness, and the aspiration for the wholesome Dharma — these three, just as before in the Stage of the Lineage under "the inferior conditions for gathering and amassing the seeds," have already had their characteristics distinguished. 〔Hence here it begins from the fourth gateway.〕

Four · The Fourth Gateway · Restraint by the Precepts

What is restraint by the precepts? The summary verse 〔uddāna〕 says:

〔Verse〕 As for restraint by the precepts, it should be known to have the "distinguishing of three," the "ten of loss and completion," the "six alternative gateways," the "three purities," and the "ten kinds of excellent merit."

Restraint by the precepts is like this: there is a certain kind of person who dwells in the fullness of the precepts, and — to speak at length — on up to receiving and training in the training-precepts.

(a) The Distinguishing of Three — the Six Modes of Restraint by the Precepts

What is named dwelling in the full precepts? It is that, with respect to all the training-precepts he has received to train in, he does not damage his bodily action and does not damage his verbal action, being without lack and without breach. In this way is it named dwelling in the full precepts.

What is named being well able to guard the restraint of the individual liberation? It is that he is able to guard the restraint of the individual liberation received by the seven assemblies. This restraint, because of the 〔differences among the〕 assemblies, becomes many kinds of restraint; but in the present meaning, it is only in dependence on the restraint of the bhikṣu 〔monk〕 that "being well able to guard the restraint of the individual liberation" is spoken of.

What is named fullness of comportment? It is like this: there is a certain kind of person who, whether upon the paths of deportment, or in the tasks to be done, or in the places for the preparatory practice of the wholesome classes, accomplishes his comportment: conforming to the world, not transgressing the world; conforming to the Vinaya 〔the discipline〕, not transgressing the Vinaya.

What is named "upon the paths of deportment he accomplishes his comportment, conforming to the world and not transgressing the world, conforming to the Vinaya and not transgressing the Vinaya"? It is like this: there is a certain kind of person who, with respect to what should be done and to how it is done, acts within just this in such a way; and by acting in this way, he is not mocked or reviled by the world, and is not censured by the worthy and good, the truly arrived, good persons, all fellow followers of the Dharma, all upholders of the discipline, and all trainees in the discipline. As with what is walked, so with what is stood in, sat in, and lain in — it should be known to be likewise. In this way is it named "upon the paths of deportment he accomplishes his comportment."

What is named "in the tasks to be done he accomplishes his comportment"? It is like this: there is a certain kind of person who, with respect to his tasks — whether the matter of robes, or the matter of relieving oneself, or the matter of using water, or the matter of the tooth-stick 〔cleaning the teeth〕, or the matter of entering a village on the alms-round for food, or the matter of enjoying use, or the matter of rinsing the bowl, or the matter of setting things in place, or the matter of washing the feet, or such matters as spreading out bedding and the like; this, stated briefly, is the matter of robes and the matter of the bowl, and there remain still other such classes of things that should be done, named the tasks to be done — each as is fitting, with respect to what should be done and to how it is done, acts within just this in such a way; and by acting in this way, he is not mocked or reviled by the world, and is not censured by the worthy and good on down to all trainees in the discipline. In this way is it named "in the tasks to be done he accomplishes his comportment."

What is named "in the places for the preparatory practice of the wholesome classes he accomplishes his comportment"? It is with respect to the manifold preparatory practices of the wholesome classes: whether receiving, upholding, reading, and reciting the true Dharma; or, toward elders, cultivating the deeds of concord and reverence, calling upon and attending them; or, toward the sick, giving rise to a mind of loving-kindness and compassion, earnestly and gravely nursing and attending them; or, in the preparatory practice of proclaiming and announcing 〔the affairs of the Saṃgha〕 in accord with the Dharma, dwelling in a mind of loving-kindness and compassion, in turn granting consent 〔conveying one's assent〕; or, requesting, questioning, listening to, and receiving the true Dharma, rousing oneself diligently without falling away; toward all wise fellow practitioners of the pure life, cultivating reverence and service to the full of one's bodily strength; toward the wholesome classes of others, constantly and diligently praising and encouraging; constantly delighting to proclaim the true Dharma for others; entering a quiet room, sitting cross-legged, fixing mindfulness and reflecting — such classes as these, and all the remaining measureless wholesome dharmas that are cultivated, are all named the preparatory practice of the wholesome classes. He, with respect to the preparatory practice of the wholesome classes thus stated, acts as is fitting, and thereby is not mocked or reviled by the world, is not censured by all the trainees in the discipline. In this way is it named "in the places for the preparatory practice of the wholesome classes he accomplishes his comportment." If, with respect to the distinctions of comportment of the modes thus stated, he is possessed of them all in full, it should be known to be named fullness of comportment.

What is named fullness of the domain of conduct? It is that, for the bhikṣus, there are in brief five kinds of place-that-is-not-a-domain-of-conduct 〔places one should not go〕. Which five? First, the house of the crier 〔where slaughtered goods are hawked〕; second, the house of the harlot; third, the house of the liquor-seller; fourth, the house of the king; fifth, the house of the caṇḍāla and the kaṭhina 〔the outcastes and the hunters〕. If, with respect to the places-that-are-not-a-domain-of-conduct thus prescribed by the Tathāgata, he is well able to keep far away, and, in the remaining blameless places of conduct, he acts knowing the time — in this way is it named fullness of the domain of conduct.

What is named seeing great dread in the slightest fault? It is that, with respect to all the slight and following-slight training-precepts, if there is anything transgressed that can be made pure again, this is named a slight fault — with respect to the training-precepts, the present committing of a transgression is called a fault; once transgressed, with but little application of effort it can be made pure again, and this is called slight; for this reason it is named a slight fault. How does one, within this, see great dread? It is that he makes this contemplation: "May I not, on account of this transgression, be no longer able to attain what has not been attained, to touch what has not been touched, to realize what has not been realized; may I not, on account of this, draw near the evil destinies and go to the evil destinies; may I not blame myself, or be reproved in accord with the Dharma by the Great Teacher, the gods, and the wise fellow practitioners of the pure life; may I not, on account of this, have evil repute, evil report, evil sound, and evil verses spread abroad near and far throughout every quarter." He, with respect to the various unwished-for fruits arising from transgression in this present life and in the life to come, sees great dread; and for this reason, with respect to all the slight and following-slight training-precepts, even were there a cause endangering life, he does not deliberately transgress; and if, at some time or in some place, through loss of mindfulness he does transgress, he then swiftly, in accord with the Dharma, reveals it and lets it be made pure again. In this way is it named seeing great dread in the slightest fault.

What is named receiving and training in the training-precepts? It is that, at the time of formerly receiving the individual-liberation precepts and receiving the full precepts by the formal act of one motion and three announcements, from the precept-master he came to hear a small portion of the essential nature of the training-precepts; and again, from his preceptor and his instructor, he came to hear the remaining individual-liberation sūtra, which sets forth in brief summary more than two hundred and fifty training-precepts, and he vowed of himself, "I shall train in them all"; and again, from the remaining constant discussants, fellow discussants, constant associates, and dear ones, he heard the training-precepts, and again, from the individual-liberation sūtra constantly proclaimed each fortnight, he heard the training-precepts, and he vowed of himself with respect to all of them, "I shall train in them all." Because he receives to train in all the training-precepts that should be trained in, it is said that he obtains the restraint of the individual liberation. From this point on, with respect to the training-precepts, if he is already skilled, he is then able to be without transgression; should there be anything transgressed, he then repents of it in accord with the Dharma; if, with respect to the training-precepts, he has not yet gained skill, has not yet been able to understand, then because he formerly vowed of himself to receive and uphold them, he now, at this time, seeks to receive skill and wishes to seek understanding — with respect to the training-precepts as stated above, from his preceptor or his instructor he asks as formerly; and having gained skill and understanding, in accord with the instruction, without adding and without subtracting, he is again able to receive and train; and again, with respect to the training-precepts stated by those he reveres and those equally to be revered, whether the letter or the meaning, he is able to receive them without inversion. In this way is it named receiving and training in the training-precepts. In this way, then, restraint by the precepts has been extensively distinguished.

(b) The Brief Meaning · Three Characteristics

How should the brief meaning here be known? It is that here the World-Honored One displays the brief meaning of the "aggregate of the precepts," which has three characteristics: first, the characteristic of being without loss-and-ruin; second, the characteristic of intrinsic nature; third, the characteristic of the merit of the intrinsic nature.

How is this again? It is that if it is said "dwelling in the full precepts," by this is displayed the "characteristic of being without loss-and-ruin" of the restraint of the precepts, of śīla. If it is said "being well able to guard the restraint of the individual liberation," by this is displayed the "characteristic of intrinsic nature" of the restraint of the precepts, of śīla. If it is said "comportment and domain of conduct are all in full," by this is displayed the characteristic of the merit of the intrinsic nature of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon others."

Why so? Because when others behold comportment and domain of conduct thus in full, the unbelieving come to believe and the believing are increased, and from this there arises a site of pure faith, with the mind free of aversion and speech free of mockery. Were it not thus — the precepts complete, comportment and domain of conduct all in full — the merit and excellence of "the augmentation upon others" would have to be absent, and the fault contrary to this would have to be present. And if it is again said "seeing great dread in the slightest fault, and receiving and training in the training-precepts," by this is displayed the characteristic of the merit of the intrinsic nature of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon oneself."

Why so? Although by comportment and domain of conduct being thus in full one obtains, as before, the merit and excellence of "the augmentation upon others," yet because of transgressing the pure precepts one will be reborn in the evil destinies, or be without the capacity to attain what has not been attained, as extensively said before; whereas if one is able, within those slight faults, to see great dread, and is able rightly to train in the superior training-precepts formerly received, then for this reason, after the body's breaking-up, one will be reborn in the good destinies, and will also have the capacity to attain what has not been attained, as extensively said before. For this reason, this is said to be named the merit and excellence of the restraint of the individual liberation, "as it is received, in regard to the augmentation upon oneself."

(c) The Six Alternative Gateways · The Three Natures of the Precepts

Again there is an alternative gateway: it is that the Buddha, the World-Honored One, here displays in brief three natures of the precepts — first, the receiving-and-upholding nature of the precepts; second, the deliverance nature of the precepts; third, the cultivating nature of the precepts.

If it is said "dwelling in the full precepts," by this is displayed the receiving-and-upholding nature of the precepts. If it is said "being well able to guard the restraint of the individual liberation," by this is displayed the deliverance nature of the precepts. Why so? The pure precepts subsumed under the restraint of the individual liberation should be known to be named the "higher discipline training"; and it is in dependence on this higher discipline training that one cultivates the "higher mind training" and the "higher wisdom training," and thereby is able to attain the exhaustion of all suffering, the ultimate deliverance; such deliverance takes the higher discipline as the site of support for what goes before, and therefore this restraint of the individual liberation is said to be named the deliverance nature of the precepts. If it is said "comportment and domain of conduct are all in full, seeing great dread in the slightest fault, receiving and training in the training-precepts," by this is displayed the cultivating nature of the precepts. Why so? If, by the restraint of the individual liberation of the modes thus stated, one cultivates the pure precepts, it is named "well cultivated, most excellently cultivated."

Thus one restraint by the precepts of śīla, set forth as present, should be known to be 〔opened out into〕 six kinds 〔namely those displayed by the distinguishing-of-three, the brief meaning, and the alternative gateway above〕.

(d) The Ten Causal Conditions of Loss

Again, this very restraint by the precepts of śīla should be known to be lost by ten causal conditions; and by the ten causal conditions contrary to these, it should be known to be complete.

Which ten causal conditions of loss? First, the initial evil receiving of the restraint by the precepts of śīla; second, being too extremely sunk-down; third, being too extremely floating-scattered; fourth, being subsumed under negligence and indolence; fifth, giving rise to wrong vows; sixth, being subsumed under loss of comportment; seventh, being subsumed under loss of pure livelihood; eighth, falling into the two extremes; ninth, being unable to bring deliverance; tenth, ruin of what was received.

What is named the initial evil receiving of the restraint by the precepts of śīla? It is like this: there is a certain kind of person who, pressed by a king, seeks to go forth into homelessness, or who, on account of a raging bandit, or of a creditor, or of dread, or of the fear of not staying alive, being pressed by these, seeks to go forth; who seeks to go forth not for the sake of the śramaṇa-nature, not for the sake of the brāhmaṇa-nature, not for the sake of self-taming, not for the sake of self-stilling, not for the sake of self-nirvāṇa. In this way is it named the initial evil receiving of the restraint by the precepts of śīla.

What is named being too extremely sunk-down? It is like this: there is a certain kind of person who is by nature without shame, whose remorse 〔the mind of contrition for a fault〕 is feeble, whose disposition is slack, and who acts slackly with respect to the training-precepts. In this way is it named being too extremely sunk-down.

What is named being too extremely floating-scattered? It is like this: there is a certain kind of person who firmly grasps at an evil grasping, who gives rise to remorse over what is not an occasion for it 〔a matter not to be repented〕, who recklessly makes remorse over deeds that ought not to be made objects of remorse; who, over what is not the occasion for it, gives rise to a mind of contempt or a mind of vexing-harm toward others, and who, over what is not the occasion for it, forcibly gives rise to "understanding" 〔forcing others to follow himself〕. In this way is it named being too extremely floating-scattered.

What is named being subsumed under negligence and indolence? It is like this: there is a certain kind of person who, with respect to what was transgressed in a past lifetime, through loss of mindfulness is in one class unable to make it pure again in accord with the Dharma; and as with the past, so too with the future and the present — what is transgressed, through loss of mindfulness, he is unable to make pure again in accord with the Dharma. And he did not, at an earlier time, give rise, toward what is transgressed, to a keen "wish-and-delight for non-transgression" (that is, resolving, "I shall assuredly, just as it should be walked, act in such a way, and shall never transgress"); and for this reason, following whatever he walks and dwells in, he transgresses again and again, and thereby accomplishes the manifold negligences that are together-operating in the earlier phase, the later phase, and the middle phase, and are done at an earlier time and are together-following. And again he grasps at sleep as bliss, at reclining as bliss, at lying on his side as bliss; he is by nature not rousing himself, is by disposition lazy, does not fully rouse himself up; toward the wise fellow practitioners of the pure life he is unable, from time to time, to call upon and attend and serve them. This is named being subsumed under negligence and indolence.

What is named giving rise to wrong vows? It is like this: there is a certain kind of person who, in dependence on a wrong vow, cultivates the pure life, saying, "By whatever precepts or restraints I have, or by constant diligent striving, or by cultivating the pure life, I shall attain rebirth in heaven, or in some other heavenly place"; or who again, out of delight in gain and reverence, cultivates the pure life — and therefore, from others he longs for gain and reverence, and thus toward such gain and reverence he gives rise to deep attachment. In this way is it named giving rise to wrong vows.

What is named being subsumed under loss of comportment? It is like this: there is a certain kind of person who, with respect to all the comportment that belongs to the paths of deportment, or the tasks to be done, or the places for the preparatory practice of the wholesome classes, does not conform to the world but transgresses the world, does not conform to the Vinaya but transgresses the Vinaya, as extensively said before. This is named being subsumed under loss of comportment.

What is named being subsumed under loss of pure livelihood? It is like this: there is a certain kind of person who is by nature of great desire, not knowing contentment, hard to nurture and hard to fill: he constantly pursues robes, food and drink, bedding, medicine for illness, and all requisites by non-Dharmic means, not by the right Dharma. And again, for the sake of coveting the manifold robes, food, bedding, medicine, and requisites, by contrivance he displays his own excellent merits, and by fraud and deceit fashions an uncommon comportment — in order to delude others, he constantly and deceitfully makes a show that his faculties are without agitation, his faculties without stirring, his faculties stilled, and thereby causes others to suppose that he has virtue, that something ought to be given, something ought to be done (namely, attending upon and supplying robes, food, bedding, medicine, and requisites). And he is much given to violence, harsh of speech, and arrogant, embellishing his own name and relying upon his family lineage; or he seeks much learning, or upholds the Dharma, and for the sake of gain he also proclaims the true Dharma for others (whether what the Buddha spoke, or what the disciples spoke, or himself proclaiming that he himself truly has virtue, or slightly adding to it); or before others, by contrivance he displays a show, in order to seek robes, or to seek some one of the śramaṇa's requisites; or in order to seek much, or to seek the fine and marvelous, though without lack he deliberately wears worn and old garments, in order to cause the elders, householders, brāhmaṇas, and the like of pure faith, knowing that his robes are lacking, earnestly to attend upon him and give him many superb and marvelous robes (as with robes, so too for the seeking of some one of the requisites that sustain a śramaṇa's life). Or, at the place of an elder, householder, or brāhmaṇa of pure faith, when what he wishes is not obtained as he would have it, or when their goods are somewhat lacking and, seeking, he does not obtain — he then forcibly presses, grinds upon them 〔pesters〕, and with coarse words bitterly demands; or, when their goods are not lacking, yet what he obtains is inferior, he then, before the donor's face, casts away and discards what he obtained, saying thus: "Alas, sir! Such a good man, such a good woman, compared with your lineage and wealth, are far more inferior and far poorer, and yet were able to give this much that is marvelous, good, and delightful; you, who by lineage are noble and by wealth abundant, why do you give only this little, inferior, undelightful thing?" He thus, whether relying on fraud and deceit, or on wrong and false speech, or by falsely displaying a show, or by bitter grinding-pressure, or by "using gain to angle for gain" 〔using a small gain to fish for a large one〕, by manifold appearances, from others by non-Dharmic means longs for all the robes, food, bedding, medicine, and life-sustaining requisites — not seeking by the right Dharma. Because it is non-Dharmic, it is named wrong livelihood. In this way is it named being subsumed under loss of the pure livelihood of śīla.

What is named falling into the two extremes? It is like this: there is a certain kind of person who is addicted to the enjoyment of the "extreme of the practice of extreme pleasure": the robes, food, bedding, medicine, and all requisites obtained from others, whether by the Dharma or against the Dharma, he cherishes, plays with, and enjoys, not regarding the peril, not knowing deliverance — this is the one extreme. And there is a certain kind of person who is fond of pursuing the enjoyment of the "extreme of the practice of self-mortification": by measureless gateways he broils and presses himself, receiving the extreme of bitter torment — whether relying on thorns, or relying on ashes-dust, or relying on a wooden pestle, or relying on a wooden board, or dwelling in a fox-squat, or sitting in a fox-squat, he cultivates the yoga of cutting-off; or again he serves fire (that is, attending upon the fire up to three times); or again he mounts the water (that is, mounting up his water up to three times); or he stands on one foot and turns following the sun; or the remaining classes of such kind cultivate the practice of self-mortification — this is the second extreme. In this way is it named falling into the two extremes.

What is named being unable to bring deliverance? It is like this: there is a certain kind of person who, by some precept or restraint, grasps at it through a 〔wrong〕 view, saying, "By this precept or restraint of mine I shall attain purity, liberation, deliverance." All the restraint-precepts held by the outsiders, though well guarded and well made pure — such as their purity is — are yet not named deliverance. In this way is it named being unable to bring deliverance.

What is named ruin of what was received? It is like this: there is a certain kind of person who is altogether without shame, who has no regard for the śramaṇa's 〔portion〕, who transgresses the pure precepts and practices all evil dharmas, inwardly harboring rot while outwardly showing chastity and truth, like the snail born in pure water, giving off the conch's cry and going the dog's way 〔behaving like a dog〕 — truly no śramaṇa, yet calling himself a śramaṇa; truly no practitioner of the pure life, yet calling himself a practitioner of the pure life. In this way is it named ruin of what was received.

In brief, by such ten causal conditions, it is named "loss of the precepts." The World-Honored One sometimes says "loss of śīla," and sometimes again says "the hardship of śīla"; it should be known that among those causal conditions, by two causal conditions — namely "being unable to bring deliverance" and "ruin of what was received" — 〔the World-Honored One speaks of the hardship of śīla〕; and by the remaining causal conditions, it should be known that he says only "loss of śīla."

The white-class causal conditions contrary to these causal conditions that establish the black class should be known to be named "fullness of śīla, purity of śīla."

(e) The Six Verses · Alternative Names of Śīla

In one place, the World-Honored One proclaims that śīla is named "the root." As the verse says: 〔Verse〕 If one dwells well in the root, one's mind is then at peace; 〔thereby〕 through the noble view and the evil view, one is set apart as corresponding and not-corresponding.

In one place, the World-Honored One proclaims that śīla is named "the adornment." As the verse says: 〔Verse〕 The bhikṣu and the bhikṣuṇī, complete in the adornment of the precepts; able to renounce the unwholesome, able to cultivate the wholesome.

In one place, the World-Honored One proclaims that śīla is named "the anointing fragrance." As the verse says: 〔Verse〕 The bhikṣu and the bhikṣuṇī, complete in the anointing fragrance of the precepts; able to renounce the unwholesome, able to cultivate the wholesome.

In one place, the World-Honored One proclaims that śīla is named "the wafting fragrance." As the verse says: 〔Verse〕 Ānanda! There is a class of fragrance that, downwind, can waft well, and upwind can waft too, and so likewise waft both down and upwind.

In one place, the World-Honored One proclaims that śīla is named "excellent conduct." As the verse says: 〔Verse〕 Excellent bodily conduct can call forth lovable maturations; in the present life and in the life to come, excellent verbal conduct is likewise.

In one place, the World-Honored One proclaims that śīla is named "restraint." As the verse says: 〔Verse〕 All those who are lords of munificent giving, complete in the precepts and dwelling in restraint, who have the āgama 〔the noble teaching〕 view, and the right view of the fruit 〔of karma〕.

And there is also this saying: dwelling in the full precepts, being well able to guard the restraint of the individual liberation, and so on as extensively said.

Question: for what reason does the World-Honored One proclaim that śīla is named "the root"? Answer: the sense of "that which is able to establish," the sense of "that which is able to sustain," these are the sense of "root." Because this śīla establishes and sustains all that is mundane and supramundane, and causes the merits of blameless, most excellent, foremost bliss to be produced and to be realized, therefore śīla is said to be named the root. It is like the great earth, which establishes and sustains all herbs, plants, and thickets and forests, causing them to be produced and to grow; śīla is likewise, as extensively said before.

Question: for what reason does the World-Honored One proclaim that śīla is named "the adornment"? Answer: the remaining worldly marvelous adornments — earrings, finger-rings, wrist-bracelets, arm-bracelets, jeweled seals, gold and silver, flower-garlands, and the like — if worn and put on by those of tender years, black hair, youth, full vigor, and lovely form, are somewhat increased in marvelous beauty; but if worn and put on by the decayed and aged, the failing, those whose teeth have fallen and whose hair is white, those past eighty or ninety years, they are then without marvelous beauty (excepting only in play-acting to make the crowd laugh); and if worn when beset by the suffering of illness, by lack of goods and wealth, or at the time of the death of kin, they too are without marvelous beauty. But the adornment of the precepts, for every class and at every time, is marvelously beautiful in whoever wears it. Therefore śīla is named the adornment.

Question: for what reason does the World-Honored One proclaim that śīla is named "the anointing fragrance"? Answer: because by this pure, blameless, marvelously-wholesome śīla that is received, one is able rightly to dispel the bodily-and-mental burning-vexation "of which all the evil precepts received are the cause." It is like the time of most extreme scorching heat, when by anointing with sandalwood, dragon-brain fragrance, and the like, all the sultry steaming is dispelled. Therefore śīla is said to be named the anointing fragrance.

Question: for what reason does the World-Honored One proclaim that śīla is named "the wafting fragrance"? Answer: for the person, the pudgala, who is complete in the precepts, throughout every quarter the sound of his marvelously-wholesome praise and fame is heard everywhere. It is like the manifold root-fragrances, stalk-fragrances, and the like, which, following the wind, drift and scatter throughout every quarter, delightfully fragrant, flowing round and reaching afar. Therefore śīla is named the wafting fragrance.

Question: for what reason does the World-Honored One proclaim that śīla is named "excellent conduct"? Answer: because this pure wholesome conduct of śīla is able to proceed toward marvelous bliss, to go to the marvelous heavenly destinies, to head toward marvelous security, it is named excellent conduct.

Question: for what reason does the World-Honored One proclaim that śīla is named "restraint"? Answer: because this pure wholesome Dharma of śīla is guarding-in-nature, is stilling-and-dispelling in characteristic, is keeping-far-away in essence, it is named restraint.

(f) The Three Contemplations That Are Causes of Purity — Contemplating Bodily, Verbal, and Mental Action

Again, restraint by the precepts has three kinds of "characteristic-of-the-cause-of-purity by contemplation." Which three? First, contemplating bodily action; second, contemplating verbal action; third, contemplating mental action.

How does one contemplate these actions, causing the restraint by the precepts all to attain purity? It is that, when about to do, or just about to do, a bodily action, one contemplates thus: "This bodily action of mine — is it such as can harm oneself, and harm others, of unwholesome nature, able to give rise to manifold suffering, drawing on a suffering maturation? Or is it such as neither harms oneself nor harms others, of wholesome nature, able to give rise to manifold bliss, drawing on a blissful maturation?" Having contemplated thus: if one knows of oneself that this bodily action of mine harms oneself and harms others, is of unwholesome nature, able to give rise to manifold suffering, drawing on a suffering maturation, then with respect to this action one draws back and does not do it, and does not give it means; if one knows of oneself that this bodily action of mine harms neither oneself nor others, is of wholesome nature 〔the rest as said before〕, then with respect to this action one does not draw back, but does it and gives it means. And with respect to the bodily actions already done in the past, one contemplates again and again: "This bodily action of mine — was it such as can harm oneself 〔the rest as said before〕"; having contemplated thus, if one knows of oneself that it harmed oneself and harmed others, then before the wise fellow practitioners of the pure life one reveals it as it really is and repents and removes it in accord with the Dharma; if one knows of oneself that it harmed neither oneself nor others, then one gives rise to joy, dwelling at peace day and night, and following it much in one's training. In this way, with respect to the bodily actions done in the past, future, and present, he is able well to contemplate and able well to make pure.

As with bodily action, so with his verbal action, it should be known to be likewise.

〔Mental action:〕 By reason of a past deed there arises mind; by reason of a future deed there arises mind; by reason of a present deed there arises mind; and with respect to just this mind one contemplates again and again: "This mental action of mine — is it such as can harm oneself 〔the rest as said before〕"; having contemplated thus, if one knows of oneself that this mental action of mine is of the black class, then with respect to this action one draws back and does not give rise to it, and does not give it means; if one knows of oneself that it is of the white class, then with respect to this action one does not draw back, but gives rise to it and gives it means. In this way, with respect to the mental actions given rise to in the past, future, and present, he is able well to contemplate and able well to make pure. Why so? All the śramaṇas and brāhmaṇas of the past, future, and present, with respect to the three kinds of action — bodily, verbal, and mental — whether already contemplated, or yet to be contemplated, or now contemplating, whether already made pure, or yet to be made pure, or now making pure, whether already dwelt much in, or yet to be dwelt much in, or now dwelling much in — all of it is by contemplating thus and making pure thus.

As the Buddha, the World-Honored One, once said for the venerable Rāhula: 〔Verse〕 You, now, Rāhula! In bodily, verbal, and mental action, should contemplate rightly again and again, keeping in mind the noble teaching of the buddhas. Rāhula! You should train in this śramaṇa's deed; if you can train in this, there is only the excellent-and-wholesome, and no evil.

If, with respect to such bodily, verbal, and mental action, one deliberates rightly and closely, "These actions of mine — are they such as can harm oneself" 〔extensively said as before〕, this is named contemplating; if, with respect to one portion, one draws back and does not do it, and does not give it means 〔extensively said on down to revealing, repenting, and removing it〕, and again, with respect to one portion, one does not draw back but does it and gives it means 〔extensively said on down to giving rise to joy, dwelling at peace day and night, and following it much in one's training〕, this is named making pure.

(g) The Ten Kinds of Excellent Merit

Restraint by the precepts, thus made pure, should be known to have ten kinds of merit and excellence. Which ten?

It is that all the persons, the pudgalas, complete in the precepts, on beholding of themselves that their precepts are pure, thereupon attain "non-remorse"; because of non-remorse there is "gladness"; because of gladness there arises "joy"; because the mind is joyful, the body attains "pliancy"; because the body is pliant one then receives "excellent bliss"; because of bliss the mind is "concentrated"; because the mind attains concentration one is able to "know as it really is and to see as it really is"; because of really knowing-and-seeing one is then able to "give rise to disenchantment"; because of being able to give rise to disenchantment one then attains "freedom from defilement"; because of freedom from defilement one realizes "liberation"; because of attaining liberation one then knows-and-sees of oneself, "I am liberated," on up to "I am able, in the sphere of parinirvāṇa without remaining basis, to be one who will attain parinirvāṇa." In this way the person, the pudgala, complete in the precepts, by the augmenting power of the purity of śīla, attains non-remorse and, gradually, on up to being able to reach nirvāṇa. This is named the first merit and excellence of the restraint by the precepts.

Again there is a pudgala complete in the precepts who, at the time of death, gives rise to this thought: "I have well done bodily, verbal, and mental conduct; I have not evilly done bodily, verbal, and mental conduct" 〔on down to as extensively said〕; if there be any destiny to which those who make merit-deeds, who make wholesome deeds, who are able to rescue from all dreads should go, to that destiny I shall assuredly go — thus does he attain the second non-remorse, "being able to go to the good destiny." By this pudgala free of remorse-and-regret, he is named one who "dies well, deceases well, passes on well." This is named the second merit and excellence.

Again there is a pudgala complete in the precepts, throughout every quarter of whom the sound of his marvelously-wholesome praise and fame is heard everywhere. This is named the third merit and excellence.

Again there is a pudgala complete in the precepts who sleeps at peace and wakes at peace, keeping far from all bodily-and-mental burning-vexation. This is named the fourth merit and excellence.

Again there is a pudgala complete in the precepts who, whether sleeping or waking, is protected by the gods. This is named the fifth merit and excellence.

Again there is a pudgala complete in the precepts who, over the violence of others, does not fret over their evil, being without all dreads, his mind free of alarm and fright. This is named the sixth merit and excellence.

Again there is a pudgala complete in the precepts of whom those fond of killing, enemies and evil companions, even should they find their opening, yet constantly extend protection — knowing that this is a person, a pudgala, complete in the precepts, they either act as good friends or dwell in the middle, evenly 〔doing no harm〕. This is named the seventh merit and excellence.

Again there is a pudgala complete in the precepts of whom all the demons, yakṣas, house-spirits, and non-human kinds, even should they find their advantage or find their opening, yet constantly extend protection — namely, by the augmenting power of being complete in śīla. This is named the eighth merit and excellence.

Again there is a pudgala complete in the precepts who, with respect to the Dharma is without hardship, and from others obtains the manifold gains — namely robes, food and drink, bedding, medicine for illness, and all requisites; by reason of the augmenting causal power in dependence on śīla, the king, the great ministers, and all the common folk, wealthy elders, and caravan-leaders and the like revere and honor him. This is named the ninth merit and excellence.

Again there is a pudgala complete in the precepts, all of whose vows are fulfilled as he would have them: if, in the desire-realm, he vows and delights to be reborn in a great kṣatriya lineage-house, or a great brāhmaṇa lineage-house, or the great lineage-houses of the householders, or the great lineage-houses of the elders, or among the like-portioned of the Heaven of the Four Great Kings, or the Heaven of the Thirty-Three, or the Yāma Heaven, or the Tuṣita Heaven, or the Heaven of Delight-in-Emanation, or the Heaven of Mastery-over-Others'-Emanations — because his precepts are pure, then in accord with his vow he will attain rebirth there; if he vows and delights to enter the meditative absorptions' blissful dwelling in the present life, or to dwell or to be reborn among the like-portioned of the heavens of form — because his precepts are pure he then attains freedom from desire, and his vows are all fulfilled; if he vows and delights in the stilled resolution that surpasses the concentrations of form, entering the formless concentrations and dwelling therein in fullness, or he will attain rebirth among the like-portioned of the formless heavens 〔the rest as said before〕; if he vows and delights to realize the most extremely ultimate nirvāṇa — because his precepts are pure he then realizes the entire ultimate freedom from desire. This is named the tenth merit and excellence.

In this way, then, has been spoken the aggregate of the precepts' extensive distinguishing, its loss, its completion, its alternative gateways, its contemplation and purification, and all its merits and excellences. Herein is proclaimed and clearly revealed, in every kind and characteristic, the restraint by the precepts of śīla, most extremely full and subsumed under the provisions. If there be good sons who of themselves love and delight in the śramaṇa-nature or the brāhmaṇa-nature, they should diligently train in it.

Among the fourteen items of provisions for the twofold path, after the restraint of discipline (戒律儀) comes the fifth item, "restraint of the faculties" (根律儀, the guarding of the six faculty-gates), and the sixth item, "moderation in eating" (飲食知量, eating measure-wise). The term-names are kept as of old; the rendering is line by line into today's language, adding no doctrinal exposition, citing no treatise, glossing no Sanskrit; where the summary verse (嗢拕南, uddāna) compresses, what was abridged is restored back within 〔 〕.

The Fifth Item · Restraint of the Faculties

What is the restraint of the faculties? It is like this: there is a certain class of person able to abide well and closely guard the faculty-gates, to defend right mindfulness and to keep right mindfulness ever at the ready, guarding the mind with mindfulness, coursing in the position of equanimity; the eye, having seen a form, does not grasp at its mark and does not grasp at the accompanying features 〔does not cling to either the general mark or the particular marks〕; the ear having heard a sound, the nose having smelled an odor, the tongue having tasted a flavor, and the body having felt a tangible likewise do not grasp at their marks or accompanying features; down to the mind, having cognized a phenomenon, likewise not grasping at its mark or accompanying features. 〔What follows expounds each item at length.〕

Closely Guarding the Faculty-Gates · Defending Right Mindfulness · Keeping Right Mindfulness Ever at the Ready

What is called closely guarding the faculty-gates? It is defending right mindfulness and keeping right mindfulness ever at the ready, extending broadly down to guarding the mind-faculty and rightly cultivating the restraint of the mind-faculty. This is called closely guarding the faculty-gates.

What is called defending right mindfulness? It is like this: there is a certain class of person who, by the strengthening force of closely guarding the faculty-gates, takes up much learning, reflection, and cultivation; and by the strengthening force of that learning, reflection, and cultivation, obtains right mindfulness; and in order that this right mindfulness once obtained be not lost, be able to lead on to realization, and not fall away, at all times, upon that same much learning, and whether reflecting or cultivating, he rightly does yoga and rightly and diligently cultivates, not resting from the exertion, not departing from the exertion. Thus the mindfulness accumulated out of that much learning, reflection, and cultivation is, at all times, well able to defend the yogic operation of right learning, reflection, and cultivation. This is called defending right mindfulness.

What is called keeping right mindfulness ever at the ready? It is that with regard to this mindfulness one acts "constantly and acts minutely" — what is done constantly is called "acting without interruption," what is done minutely is called "acting with earnest care"; and this acting-without-interruption and acting-with-earnest-care, stated together, is called keeping right mindfulness ever at the ready. According to whatever defending of right mindfulness there is, one is thereby able not to lose this mindfulness; and according to whatever keeping-ever-ready of right mindfulness there is, one gains, in this non-losing of mindfulness, the power to sustain it; and it is precisely by this functional force that one subdues form, sound, smell, taste, touch, and phenomena.

Guarding the Mind with Mindfulness · Coursing in the Position of Equanimity

What is called guarding the mind with mindfulness? It is like this: the eye and form together as condition give rise to eye-consciousness; eye-consciousness without interval gives rise to the discriminating mental consciousness; through this discriminating mental consciousness, toward an agreeable form defilement-and-attachment is about to arise, and toward a disagreeable form aversion-and-anger is about to arise — and it is precisely by the strengthening force of such mindfulness that one is able to guard this mind that "gives rise to afflictions through unprincipled discrimination," causing it not to give rise to any afflictions. The ear, nose, tongue, and body are also to be expounded at length in this way. The mind and phenomena together as condition give rise to mental consciousness, and this mental consciousness has that which, coursing together with unprincipled discrimination, is able to give rise to afflictions; through this mental consciousness, toward an agreeable phenomenon defilement-and-attachment is about to arise, and toward a disagreeable phenomenon aversion-and-anger is about to arise — also by the strengthening force of this mindfulness one is able to guard it, causing it not to give rise to afflictions. This is called guarding the mind with mindfulness.

What is called coursing in the position of equanimity? The "position of equanimity" is either wholesome equanimity or indeterminate equanimity. After he has well guarded this mind that gives rise to afflictions through unprincipled discrimination, he rightly courses in wholesome equanimity and in indeterminate equanimity, and for that reason it is called coursing in the position of equanimity. This is called coursing in the position of equanimity.

Not Grasping at the Mark · Not Grasping at the Accompanying Features (the Twofold-Mark Guarding)

How is it that toward this mind which gives rise to afflictions through unprincipled discrimination one is able to guard well? It is that toward form, sound, smell, taste, touch, and phenomena one "does not grasp at their mark and does not grasp at the accompanying features," so as never, in dependence on them, to give rise to any evil, unwholesome cogitations that make the mind leak and flow; and if at some time, through loss of mindfulness, or because affliction is exceedingly blazing, one has already departed from grasping the mark and grasping the accompanying features, yet again gives rise to evil, unwholesome states that make the mind leak and flow, one then cultivates restraint. By these two marks, therefore, one is able to guard well.

How is it that after one has, by these two marks, guarded well, one rightly courses in wholesome equanimity or indeterminate equanimity? It is by these two kinds of mark. Which two marks? They are, as was said, "guarding the eye-faculty, and rightly cultivating the restraint of the eye-faculty"; and so too for the ear-, nose-, tongue-, body-, and mind-faculties. By these two marks one causes the mind to course rightly in wholesome and indeterminate equanimity.

What is called, among the forms cognized by the eye, not grasping at their mark? "Grasping the mark": it is that, among the forms ranged over by eye-consciousness, one grasps by eye-consciousness the mark ranged over — this is called grasping at its mark. If one is able to keep far from this object-mark ranged over by eye-consciousness, it is called not grasping at the mark. As with forms cognized by the eye, so too with sounds cognized by the ear, odors by the nose, flavors by the tongue, tangibles by the body, and phenomena by the mind: each is to be understood in the same way.

What is called, among the forms cognized by the eye, not grasping at the accompanying features? "Grasping the accompanying features": it is that, among the forms cognized by the eye, the discriminating mental consciousness that co-arises without interval upon eye-consciousness grasps the object-mark ranged over, and there arises either greed, or anger, or delusion — this is called grasping at the accompanying features. If one is able to keep far from this ranged-over mark, and toward this object does not give rise to mental consciousness, it is called not grasping at the accompanying features. As with forms cognized by the eye, so too with sounds cognized by the ear, odors by the nose, flavors by the tongue, tangibles by the body, and phenomena by the mind: in each case one does not grasp at the accompanying features.

There is, further, another kind of "grasping the mark, grasping the accompanying features." "Grasping the mark": it is that a form-object, being in a visible place, is able to give rise to attention rightly present before one, and the eye sees the many forms — this is called grasping at its mark. "Grasping the accompanying features": it is that a form-object, being in a visible place, and the eye having seen the form, yet he had earlier heard from another person that "there is such-and-such a form cognized by the eye," and so, taking the names, phrases, and syllables he has heard as the strengthener, as the support, as the abode, such a person, according to what he has heard, discriminates in various ways the form cognized by the eye — this is called grasping at the accompanying features. As with forms cognized by the eye, so too with sounds cognized by the ear, odors by the nose, flavors by the tongue, tangibles by the body, and phenomena by the mind: each is to be understood in the same way. This grasping of the mark and of the accompanying features has two possible results: in some cases, through this cause, this basis, and this strengthening, various evil and unwholesome states arise and make the mind leak and flow; in other cases, despite such cause, basis, and strengthening, no evil or unwholesome state arises and the mind does not leak and flow. If the grasping of the mark and accompanying features is contrary to right principle and thereby gives rise to evil and unwholesome states that make the mind leak and flow, the practitioner keeps far from grasping the mark and accompanying features toward that class of form-object.

What is called evil, unwholesome states? They are the various greeds, and the various evil actions of body, speech, and mind that arise from greed; and the various angers, and the various delusions, and the various evil actions of body, speech, and mind that arise from these two. These are called the various evil, unwholesome states.

What is called "by them the mind is made to leak and flow"? It is that if, toward those object-fields, mind, mentation, and consciousness arise and go roaming and scattering; if, precisely toward those fields, mind, mentation, and consciousness are variously associated, and there can arise all evil actions of body and speech, and greed, anger, and delusion arise, roaming and scattering — this is called "by them the mind is made to leak and flow."

Thus, among the forms cognized by the eye down to the phenomena cognized by the mind, grasping the mark and grasping the accompanying features gives rise thereby to the various defilements; when he is able to keep far from grasping the mark and grasping the accompanying features, the various defilements do not arise.

If, through loss of mindfulness, or because affliction is exceedingly blazing, even while dwelling alone in seclusion, through the strengthening force of forms cognized by the eye and formerly seen, or of phenomena cognized by the ear, nose, tongue, body, and mind and formerly experienced, there arise evil, unwholesome states, then, as they arise, he does not cling to them, but quickly cuts them off, dispels and casts them away, and vomits them out 〔spits out and relinquishes them〕 — this is called, toward them, cultivating restraint.

If, among the forms cognized by the eye, the eye-faculty is to be spurred on, down to: if, among the phenomena cognized by the mind, the mind-faculty is to be spurred on, he then, toward them, applies attention to spur and rouse 〔to prod and rally〕; spurring and rousing them thus so that they are not defiled, he thereby, toward this defilement, guards the eye-faculty down to guards the mind-faculty. If, among the forms cognized by the eye, the eye-faculty is not to be spurred and roused, down to the mind-faculty, he then, toward them, does not spur and rouse them in every kind whatsoever; and because he does not spur and rouse them, they are made not to be defiled. He thereby, toward this defilement, cultivates the restraint of the faculties. This is called being able rightly to cultivate the restraint of the eye-faculty down to the restraint of the mind-faculty. Thus has the mark of the restraint of the faculties been expounded at length.

The Condensed Meaning of the Restraint of the Faculties (Two Rounds)

How is the condensed meaning here to be known? This condensed meaning is: that which is able to guard, that which is guarded, that from which one guards, the manner in which one guards, and the right guarding — all these, gathered briefly into one, are called the restraint of the faculties. Here one asks, "Who is able to guard?" That which is able to guard is defending right mindfulness together with the cultivated keeping-ever-ready of right mindfulness. "What does one guard?" That which is guarded is the eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, and mind-faculty. "From what objects does one guard?" One rightly guards the faculties from agreeable or disagreeable forms, down to agreeable or disagreeable mental phenomena. "By what manner does one guard?" By not grasping the mark and not grasping the accompanying features; if, in dependence on that ground, there arise evil, unwholesome states that make the mind leak and flow, then, precisely at that ground, one cultivates restraint (because it guards the faculties it is called cultivating restraint). "What is right guarding?" By right mindfulness one guards the discriminating mind and causes it to course in the balanced position of wholesome or neutral equanimity; this is called right guarding.

Again, the condensed meaning is: the means of guarding, the thing that is guarded, and the right guarding, gathered briefly into one, are called the restraint of the faculties. What are "the means of guarding"? They are defending right mindfulness, keeping right mindfulness ever at the ready; the eye seeing form down to the mind knowing phenomena, not grasping the mark and not grasping the accompanying features; and if, in dependence on that ground, there arise evil, unwholesome states that make the mind leak and flow, then, precisely at that ground, one cultivates restraint; because this guards the faculties, it is called cultivating restraint. This is called the means of guarding. What is "the thing that is guarded"? It is the eye and form down to the mind and phenomena. This is called the thing that is guarded. What is "right guarding"? It is by right mindfulness guarding the mind and coursing in the position of equanimity.

The Two Kinds of Restraint of the Faculties (the Power of Discernment · the Power of Cultivation)

Again, the restraint of the faculties is, in brief, of two kinds: first, that subsumed under the power of discernment; second, that subsumed under the power of cultivation.

"The restraint of the faculties subsumed under the power of discernment" is that one deeply sees the peril in the object-field, but is not able, toward all this peril, to dispel it and cut it off and annihilate it. "The restraint of the faculties subsumed under the power of cultivation" is that one deeply sees the peril in the object-field, and is also able, toward all this peril, to dispel it and cut it off and annihilate it. Again, by the restraint of the faculties subsumed under the power of discernment, toward the object taken as condition, the "enwrapment" of affliction is made to arise no more, to be present no more; but toward the "latent proclivity" clinging to and adhering to its basis, one is not able to cut it off, not able to uproot it forever. By the restraint of the faculties subsumed under the power of cultivation, toward the object taken as condition, the latent proclivity of affliction is made to arise no more, to be present no more; and at all times whatsoever, all the latent proclivities clinging to and adhering to their basis are also able to be cut off, able to be uprooted forever. Thus the two kinds of restraint of the faculties — of the power of discernment and of the power of cultivation — have this difference, this intent, and this distinction. It should be known that the restraint of the faculties subsumed under the power of discernment is subsumed under the path of provisions, and the restraint of the faculties subsumed under the power of cultivation should be known to fall within, and be subsumed under, the stage of freedom from desire.

The Sixth Item · Moderation in Eating

What is called moderation in eating? It is like this: there is a certain class of person who, by rightly discerning, eats what is to be eaten — not for wanton play, not for intoxicated indulgence, not for adornment, not for beautification 〔and so on at length〕.

Rightly Discerning · Contemplating the Three Perils of Material Food

What is called "by rightly discerning, eating what is to be eaten"? "Rightly discerning" is that with excellent wisdom one contemplates in due order the peril of material food; and having seen the peril, one gives rise to deep disgust, and only then swallows. How does one contemplate and see the peril? It is that, toward this material food to be eaten, one contemplates either "the peril of the class of enjoyment," or "the peril of the class of transformation," or "the peril of the class of seeking."

What is the peril of the class of enjoyment? It is like this: there is a certain one who, when he is about to eat, has the color, smell, taste, and touch of the material food he receives all complete and exceedingly fine; and from there, without interval, it advances into the mouth, and the teeth chew it, spittle soaks it soft, saliva enwraps it, and it turns down into the throat — and at that time all the pleasing fine marks that this food formerly had are utterly relinquished, and it turns into a loathsome, filthy mark, its condition when it alters being like vomit 〔the matter of vomiting〕. If the one able to eat rightly bears in mind the filthy mark of this one phase, then even toward all the other, not-yet-altered, exceedingly fine food and drink he is unable to abide in the joy of eating — how much more at this phase? By the strengthening force of thus enjoying it in gradual succession through such marks and features, the pure and fine mark of his food and drink sinks away and the mark of peril arises, and it is subsumed under the impure. This is called the peril of the class of enjoyment in eating.

What is the peril of the class of transformation? It is that this food and drink, once it has been eaten, one portion is digested and transformed, and by the middle watch or the last watch of the night there arise within the body the many, various kinds of impure substances that nourish and increase blood, flesh, sinews, veins, bone, marrow, skin, and the rest; and the next portion transforms into feces, and having transformed, it heads downward and, turning and turning, flows out, so that day by day one must repeatedly wash clean; and if the hands, feet, or other limbs accidentally touch it, whether oneself or another, all give rise to disgust. And by this condition there arise within the body many kinds of illnesses — namely, boils, sores, dry ringworm, wet ringworm, scabies, leprosy, carbuncles, ulcers, panting, cough, blisters, hiccups and choking, wasting, epilepsy, chills and fever, jaundice, hot blood, and the hidden-part disorder 〔the names of various maladies〕 — thus and so, measureless illnesses arise within the body through food and drink; or, through what is eaten being not in balance, it does not digest but lodges within the body. This is called the peril of the class of transformation in food and drink.

What is the peril of the class of seeking? It is that in the seeking of food and drink there are many perils: six kinds should be known: first, the peril made by amassing food; second, the peril made by guarding what has been gained; third, the peril made by ruining what is dear; fourth, the peril made by insatiability; fifth, the peril made by lack of mastery; sixth, the peril made by evil conduct for the sake of food.

"The peril made by hoarding in eating" — it is like this: there is a certain one who, for the sake of food, when it is cold is oppressed by cold, when it is hot is oppressed by heat, and in various ways drives and exhausts himself in bitter toil: farming, herding cattle, trading, reckoning, writing and figuring, engraving and printing, and the other crafts and occupations, in order to gain food not yet gained or to amass food; just as these occupations are undertaken directly for food, so too are all the undertakings that serve as conditions for food to be understood; and when, toiling bitterly thus in the seeking, the enterprise he undertakes does not go smoothly, he thereby grieves and worries, is scorched with distress, beats his breast and laments, weeps and is stupefied 〔laments〕, "How is it that this labor of mine has been squandered without fruit?" This is called the peril made by hoarding in eating.

"The peril made by guarding in eating" — it is that when the enterprise undertaken has gone smoothly, again, for the sake of protecting it, one gives rise to great anxiety: fearing only that my wealth and treasure will be seized and plundered by kings or thieves, or burned by fire, or swept away by water, or that past-life evil karma will cause it to be ruined, or that present unprincipled undertakings will cause it to be scattered and lost, or that it will be seized by the unloved, or by those with whom one shares wealth from a former life, or that fire will break out in the house, thereby causing the wealth and treasure to be diminished. This is called the peril made by guarding in eating.

"The peril made by ruining what is dear in eating" — it is that in the world, for the sake of food, there frequently arise quarrels and disputes: fathers and sons, mothers and daughters, brothers, and friends still revile one another for food and drink; how much more would those who are not kin fail to turn upon one another in dispute for food? Namely, the great clans of brahmins, kṣatriyas, elders, and householders, for the sake of food, again and again raise up strife, and with hands and feet, clods of earth, blades and staves harm one another. This is called the peril made by ruining what is dear in eating.

"The peril made by insatiability in eating" — it is that the kings of kṣatriya kind, having ascended to the rank of consecration, still, toward their own realm's royal capitals and settlements, do not abide content, and together lead their troops and weapons to attack one another: they blow conch-horns, strike bells and drums, brandish blades and lances, shoot arrows and hurl spears; chariots, horses, elephants, and foot-soldiers dash across and rush about in confusion; the various blades and staves harm their bodies, bringing about either death or sufferings equal to death. There are still further injuries of the same kind arising from warfare. All these are called the peril made by insatiability in eating.

"The peril, on account of food, of not gaining mastery" — it is like this: a certain class of person, employed by a king to attack a firm citadel, meets with various things — exceedingly hot lard and oil, hot cow-dung juice, and molten copper and iron poured and sprinkled upon him, or is wounded in body by blade and staff, bringing about either death or sufferings equal to death. There are still further coercions and injuries of the same kind. All these are called the peril, on account of food, of not gaining mastery.

"The peril, on account of food, of giving rise to evil conduct" — it is like this: there is a certain one who, for the sake of food, commits and amasses the evil actions of the body (evil actions of speech and mind likewise); and when his life is about to end, oppressed by the sufferings of grave illness, by the strengthening force of the various evil actions of body, speech, and mind formerly committed, in the latter part of the day he sees mountains, or the shadows of mountain peaks hanging down and covering him, drawing near to cover, extremely covering, and he then thinks: "The deeds I have done from of old in dependence on body, speech, and mind are all sin and not merit; if there is a destiny into which those who do evil are to be reborn, I now shall surely go there." Having thus regretted, he then relinquishes his life; and having relinquished his life, according to the difference of his karma he is reborn in the evil destinies — namely, the naraka 〔the hells〕, the animal realm, and the hungry ghosts. This is called the peril made by evil conduct on account of food.

In sum, material food has the foregoing perils already while it is being sought, has perils after it is gained and enjoyed, and still has perils while it is digested and transformed within the body.

The Slight Benefit of Material Food · The Thought "As of the Flesh of One's Child"

Again, this material food has a slight portion of benefit. How so? It is that this body abides through food and stands in dependence on food, and does not [survive] without food. How is this called "having a slight benefit"? It is that this body which abides in dependence on food, at the very utmost, abides long, or passes a hundred years; if well nourished, [it lasts] a little beyond, or, before that is fulfilled, it dies young. If one cultivates only the practice of "this body's temporary abiding," it is no excellent practice; if one gives rise to contentment merely with "the body's abiding for a time," it is no excellent contentment, nor is it the receiving of the complete, faultless meritorious benefit that food and drink accomplish. If one does not cultivate only the practice of the body's temporary abiding, nor give rise to contentment merely with the body's temporary abiding, but, in dependence upon this temporarily-abiding body, cultivates and gathers the holy life so as to bring it to completion — this alone is excellent practice, excellent contentment, and is furthermore the receiving of the complete, faultless meritorious benefit that food and drink accomplish.

He should reflect thus of himself: "If I were of one lot with fools and cultivated the practice that is of one lot with fools, it would not befit me; if, toward this inferior material food's slight portion of benefit, I were to abide content, it would also not befit me." If, toward the peril of material food in every kind whatsoever, he has thus fully known it, then, rightly discerning and deeply seeing the peril, he seeks deliverance. In order to seek this deliverance from food, he then eats material food "with the thought as of the flesh of one's child" 〔as one eats the flesh of a beloved child, only to continue life, with not the least craving for its taste〕. He should think: "Those donors, with exceedingly great hardship, amass wealth and treasure, and undergo the various perils of vast seeking; and out of compassion, and to seek an excellent fruit, as though cutting their own skin and flesh and drawing their own blood, they bestow it upon me; having gained this food, I ought to enjoy it in such a skillful way — dwelling in accord with the Dharma, enjoying without error, requiting the donors' kindness, so as to cause them to gain the most excellent great fruit, great benefit, great glory, great flourishing." One should go to the donor's house in accord with "the simile of the moon" 〔as the moon, cool and refreshing, benefits people, and entering the donor's house makes them cool and benefited〕, washing clean body and mind, and abiding in conscience and shame.

Keeping far from pride and arrogance, not exalting oneself, not disdaining others; as one delights in mind at gaining gain and support for oneself, so too one delights in mind at others' gaining gain and support. And one should thus hold one's mind in going to the donor's house: How should there be a renunciant who goes to another's dwelling "requiring that he give and not fail to give, requiring that he revere and not fail to revere, requiring much and not little, requiring the fine and not the coarse, requiring the swift and not the slow"? One should go to the donor's house with a mind like this: even if he does not give, still one never gives rise, toward him, to a mind of harm or a mind of anger and resents him — fearing only that, by the strengthening condition of this angry mind, after the body's breaking up I should be reborn in the evil destinies and undergo much distress; Likewise, even if the donor does not show reverence, gives little rather than much, gives coarse rather than fine food, or gives slowly rather than swiftly, one never gives rise toward him to a mind of harm or anger and does not resent him; otherwise, through the strengthening condition of harm and anger, after the body's breakup one would still be born in an evil destiny and undergo much distress. And I ought, in dependence on the material food I eat, to give rise to such right practice, and, as to its measure, to understand truly as it is: "My life-faculty is by this not extinguished; and toward this food I do not bitterly crave, and so I am able to conform to and take up the holy life." Thus I now abide in the nature of a recluse, abide in the nature of one gone forth, enjoying food and drink in accord with the Dharma, pure, keeping far from the many sins. By these marks, by rightly discerning, one eats what is to be eaten.

The Four Foods · Material Food · The Synonyms of Food

What is "what is to be eaten"? It is the four kinds of food: first, material food; second, food of contact; third, food of mental volition; fourth, food of consciousness. In the present sense, what is spoken of is material food. And what is this again? It is cakes, parched grain, boiled rice, broth, meat-broth 〔a broth of flesh〕, gruel, congee, ghee-oil, sugar, honey, fish, meat, pickled vegetables and pickled fish 〔salted greens and salted fish〕, milk, curd, fresh butter, ginger, salt, vinegar, and the like — various kinds mixed together into a ball, and swallowed piece by piece; hence it is called material food. What is spoken of as "eating" is the differing names of feeding, gorging, chewing, swallowing, tasting, sipping, drinking, and so on.

Not for Wanton Play · Intoxicated Indulgence · Adornment · Beautification

What is called "not for wanton play"? It is like this: there is a certain one delighting in the enjoyment of desires, who for the sake of enjoying the desires eats what is to be eaten, thinking thus: "I eat what is to be eaten so as to make the body full and to make the body glad; and when the day grows late and passes into the night watches, I shall together with fair, finely-adorned women sport and play, take pleasure and delight, wantonly frolic and give myself to license." What is called "wanton play" is, in this noble Dharma and Vinaya, said to be all the evil, unwholesome cogitations, drawn on by the greed for desires and drawn on by lascivious license, of one who enjoys desires; through this, when he feeds and gorges, all the faculties are made agitated, the mind is made restless, the mind is made unquiet, the mind is made unstill. If one eats for the sake of this matter, it is called eating what is to be eaten for wanton play. All the many learned noble disciples, by the power of discernment deeply seeing the peril, and well knowing deliverance, eat what is to be eaten, and are not like the enjoyer of desires spoken of above; therefore it is called "not for wanton play."

What is called "not for intoxicated indulgence, not for adornment, not for beautification"? It is like this: there is a certain one delighting in the enjoyment of desires, who for the sake of enjoying the desires eats, thinking thus: "I ought now to eat much and eat to the full, and, as far as my strength and ability allow, to feed on fatty, rich food that increases the chamber-work and supplements and benefits, food fine in color, smell, and taste alike; so that when this night passes and the next day comes, in the 'contests of martial skill' 〔athletic competitions〕 I shall have the strength and ability." Namely, massaging, ball-batting, stone-lifting, leaping, kicking, baring the arm, gripping the wrist, brandishing the halberd, striking with the sword, drawing the crossbow, pulling the bowstring, throwing the discus, and hurling the lasso; in dependence on these contests of martial skill I shall become brave and hale, my skin and body solid and full, through the long night free of illness, for a long time young and vigorous, not swiftly aging, my lifespan long and far-reaching, able to feed on much, and after feeding able to digest well, and free from the various maladies — thus, it is for the sake of "the intoxicated indulgence of the healthy, the intoxicated indulgence of the young and vigorous, the intoxicated indulgence of the long-lived" that he eats.

Having finished the contest of martial skill, he again thinks thus: "I ought to bathe." And so with the various kinds of pure fragrant water he bathes his body; having bathed, he combs and dresses his hair; having combed his hair, he anoints his body with various fine perfumes; having anointed his body, he further, with various superb garments, flower-garlands, and ornaments, adorns his body. Herein, the bathing, hair-dressing, and anointing with perfume are called "adornment"; and having adorned himself, further adorning his body with superb garments, flower-garlands, and ornaments is called "beautification." Thus, taken together, it is called eating what is to be eaten for adornment and for beautification. Having thus indulged himself intoxicatedly, adorned, and beautified, when at midday or in the latter part of the day he is about to eat, hunger and thirst arrive together, and toward all food and drink he gives rise to exceeding craving, exceeding delight, exceeding pleasure, not seeing the peril, not knowing deliverance, eating whatever he gets as he gets it; and again and again he wantonly plays, intoxicatedly indulges, adorns, and beautifies himself, eating much and drinking much to make the body glad. All the many learned noble disciples, by the power of discernment deeply seeing the peril, and well knowing deliverance, eat what is to be eaten, and are not like the enjoyer of desires spoken of above; they think only thus: "I now draw near to and practice a food I ought not to practice, that ought to be cut off — and this is in order forever to cut off such food."

For the Body's Abiding · For Temporary Sustenance (the Two Kinds of Maintaining)

What is called "for the body's abiding, eating what is to be eaten"? It is that having eaten and drunk, the lifespan is preserved, and not that without eating and drinking the lifespan is preserved — this is called the body's abiding; "I now receive this food and drink, and the lifespan is preserved, and I shall not die young, and thereby the body gains its abiding, is able to cultivate right practice, and forever cuts off the various foods."

What is called "for temporary sustenance, eating what is to be eaten"? It is that, stated briefly, there are two kinds of maintaining: first, maintaining with hardship; second, maintaining without hardship. "Maintaining with hardship" is that one receives such food and drink as repeatedly increases hunger and emaciation, distress and grave illness; or one seeks food and drink by what is not the Dharma and not by the right Dharma, and having gained it, enjoys it with defiled craving, addiction, gluttony, stupefaction, obstinate clinging, and wallowing; or, having eaten, the body is made heavy, incapable of anything, unfit to cultivate cutting-off; or, having eaten, the mind is made dull and does not swiftly gain concentration; or, having eaten, the in-breath and out-breath are made to come and go with hardship; or, having eaten, the mind is repeatedly beset and disturbed by the enwrapment of dullness and drowsiness. This is called maintaining with hardship. "Maintaining without hardship" is that one receives such food and drink as makes one free of hunger and emaciation, free of distress and grave illness; or one seeks food and drink by the right Dharma and not by what is not the Dharma, and having gained it, enjoys it undefiled and uncraving, without addiction, gluttony, stupefaction, obstinate clinging, and wallowing; and enjoying it thus, the body is without heaviness, has some capacity, is fit to cultivate cutting-off, makes the mind swiftly gain concentration (samādhi), makes the in-breath and out-breath free of hardship, makes the mind not beset by the enwrapment of dullness and drowsiness. This is called maintaining without hardship. If, by maintaining with hardship, the lifespan is preserved and the body gains its abiding, this is called having sin and having defilement; if, by maintaining without hardship, the lifespan is preserved and the body gains its abiding, this is called without sin and without defilement. All the many learned noble disciples keep far from the maintaining that has sin and defilement, and draw near to and practice the maintaining that is without sin and without defilement; therefore it is said "for temporary sustenance."

The Six "For the Sake Of" · Dwelling Faultlessly and at Ease

Question: How does one draw near to and practice the maintaining without sin and without defilement, spoken of above, so as to keep oneself alive? Answer: If, in receiving food and drink, it is "for the sake of dispelling hunger and thirst, for the sake of taking up the holy life, for the sake of cutting off the old feeling, for the sake of causing that a new feeling shall not arise afresh, for the sake of nourishing strength and ease to come, and dwelling faultlessly and at ease" — thus one draws near to and practices the maintaining without sin and without defilement so as to keep oneself alive.

"For the sake of dispelling hunger and thirst" one receives all food and drink — it is that when it comes to eating-time, much hunger and thirst arise, one's vital strength is emaciated and weak, and one hopes for food and drink; in order to still this oppression by the enwrapment of hunger and thirst, one eats measure-wise; having thus eaten, at a time that is not the proper eating-time one is no longer oppressed by the enwrapment of hunger and emaciation — namely, late in the day, during the night, and down to the next day before eating-time. This is called receiving food and drink for the sake of dispelling hunger and thirst.

"For the sake of taking up the holy life" one receives all food and drink — it is that eating measure-wise, thereby one who cultivates the wholesome factors, in the present life, on this day after food and drink, has the body without heaviness, has some capacity, is fit to cultivate cutting-off, makes the mind swiftly gain concentration (samādhi), makes the in-breath and out-breath free of hardship, makes the mind not beset by the enwrapment of dullness and drowsiness, and thereby swiftly has the strength and ability to gain what has not yet been gained, contact what has not yet been contacted, and realize what has not yet been realized. This is called receiving food and drink for the sake of taking up the holy life.

"For the sake of cutting off the old feeling" one receives all food and drink — it is like this: there is a certain one who, through eating without measure in a past time, eating what was unfit, and eating without digesting, thereby gave rise within the body to various illnesses (scabies, leprosy, blisters, cough, and the rest as expounded at length above), and through this there arose within the body exceedingly grave, fierce, blazing, distressful, disagreeable feelings; in order to still and dispel this illness and the suffering-feelings it gives rise to, he draws near to and practices the medicines and the pleasing food and drink, beneficial and fitting, spoken of by a good physician, and thereby is able to cut off illnesses already arisen together with the suffering-feelings produced by those illnesses and their conditions. This is called receiving food and drink for the sake of cutting off the old feeling.

"For the sake of causing that a new feeling shall not arise afresh" one receives all food and drink — it is like this: there is a certain one who, being in the present time at ease and free of illness, with vital strength complete, does not eat beyond measure, does not eat the unfit, does not eat over-heavily, and thereby avoids the contrary: if one ate beyond measure, ate what was unfit, or ate again before the former food was digested, future food would lodge within the body and become an illness of indigestion, or some bodily illness — scabies, leprosy, blisters, cough, and the rest — would arise, and through it the various suffering-feelings described above would arise. Therefore one eats measure-wise now so that these new feelings will not arise again in the future. This is called receiving food and drink for the sake of causing that a new feeling shall not arise afresh.

"For the sake of nourishing strength and ease to come, and dwelling faultlessly and at ease" one receives all food and drink — having eaten and drunk, the lifespan is preserved: this is called "nourishing"; if hunger and emaciation are dispelled, this is called "strength"; if the old feeling is cut off and a new feeling does not arise, this is called "ease"; if one seeks food and drink by the right Dharma, undefiled and uncraving down to enjoying it [thus], this is called "faultless"; if, having received the food, the body is without heaviness, has some capacity, is fit to cultivate cutting-off, this is called "dwelling at ease."

Therefore it is said, "by rightly discerning, one eats what is to be eaten, not for wanton play, not for intoxicated indulgence, not for adornment, not for beautification, and so on at length." This is called the extensive exposition of moderation in eating.

The Condensed Meaning of Moderation in Eating (Three Rounds)

How is the condensed meaning here to be known? It is that the condensed meaning is gathered under two questions: "What food is received?" and "In what manner is it eaten?" "What food is received?" The various material foods (cakes, parched grain, boiled rice, broth, meat-broth, gruel, congee, as expounded at length before). "In what manner is it eaten?" By rightly discerning one eats what is to be eaten, not for wanton play, intoxicated indulgence, adornment, or beautification, and so on at length.

Again, the condensed meaning should be known: for the sake of taking up the counteragent, for the sake of keeping far from the extreme of the practice of desire-pleasure, for the sake of keeping far from the extreme of the practice of self-mortification, and for the sake of taking up the holy life, one receives food and drink. How does one receive food for the sake of taking up the counteragent? As stated, by rightly discerning one eats what is to be eaten. How does one receive food for the sake of keeping far from the extreme of desire-pleasure? One does not eat for wanton play, intoxicated indulgence, adornment, or beautification. How does one receive food for the sake of keeping far from the extreme of self-mortification? One eats for the sake of dispelling hunger and thirst, cutting off the old feeling, causing that a new feeling shall not arise afresh, and obtaining future nourishment, strength, and ease. How does one receive food for the sake of taking up the holy life? One eats for the sake of taking up the holy life and attaining a faultless dwelling at ease.

Again, the condensed meaning should be known to be of two kinds: first, having nothing to eat; second, having something to eat. "Having nothing to eat" = in every kind whatsoever having nothing to eat, and because of having nothing to eat one then dies young. "Having something to eat" is of two: first, balanced eating; second, unbalanced eating. "Balanced eating" = eating that is not too little, not too much, not unfit, not undigested, not defiled; "unbalanced eating" = eating that is either too little, or too much, or unfit, or undigested, or defiled. Herein: by balanced eating that is not-too-little eating, the body's hunger and emaciation, not yet arisen, is made not to arise, and, already arisen, is cut off; by not-too-much eating, the body is without heaviness, has some capacity, is fit to cultivate cutting-off; by not-unfit, not-undigested eating, one is able to cut off the old feeling and not give rise to a new feeling, and thereby shall gain nourishing of strength and of ease; by not-defiled eating, one shall gain a faultless dwelling at ease. Whereas by too-little eating, although the lifespan is preserved, yet there is hunger and emaciation and a scant keeping-alive; by too-much eating, like an exceedingly heavy burden it presses down the body, and one is not able in time to digest and transform it; by undigested eating, either it becomes an undigested illness, or gives rise to the body's sickness and suffering (unfit eating likewise, and moreover it gathers within the body the various perils, and one contacts exceedingly grave illness and suffering); by defiled eating, one seeks by what is not the Dharma, and enjoys it with defilement, craving, addiction, and gluttony. By enjoying balanced food and keeping far from unbalanced eating, therefore it is said "acting in balance toward food."

This "acting in balance toward food" is again, by the several phrases, extensively displayed and disclosed — namely, "by rightly discerning one eats what is to be eaten, not for wanton play, intoxicated indulgence, adornment, or beautification" (as expounded at length before): therein "by rightly discerning one eats what is to be eaten, not for wanton play, intoxicated indulgence, adornment, or beautification, but for the body's abiding and for temporary sustenance," by this one wards off "having nothing at all to eat"; "for the sake of dispelling hunger and thirst, for taking up the holy life, down to a faultless dwelling at ease," by this one wards off "unbalanced eating." How does one ward off unbalanced eating? If it says "for the sake of dispelling hunger and thirst," this wards off eating too little; if it says "for the sake of taking up the holy life," this wards off eating too much; "for the sake of cutting off the old feeling, for causing that a new feeling shall not arise afresh" wards off eating without digesting and eating what is unfit; "for the sake of nourishing strength and for gaining strength to come" displays eating that is not-too-little, not-too-much; "for the sake of gaining ease to come" displays eating after digesting and eating what is fit; "for the sake of a faultless dwelling at ease to come" displays undefiled eating. Why so? If one seeks food and drink by what is not the Dharma, and having gained it enjoys it with defiled craving, it is called defiled eating, and is also called having sin; and if one who diligently cultivates the wholesome factors, while dwelling in emptiness and seclusion, in yogic attention, and in taking up, reciting, and reflecting on the meaning, is made by the various evil, unwholesome cogitations to have the mind leak and flow, to have the continuum of mind conform to, tend toward, and enter upon [defilement] and so turn, thereby one does not dwell at ease. This "dwelling at ease" is again of two kinds: first, keeping far from eating too much, whereby the body is without heaviness and is fit to cultivate cutting-off; second, not giving rise to relish and attachment toward food, whereby one keeps far from the unease of the disturbance of the various evil cogitations.

Therefore all these several phrases are for displaying and disclosing "acting in balance toward food." Thus is it called the exposition, extensive and condensed, of moderation in eating.

Of the fourteen doorways of the provisions for the two paths, the seventh doorway is "constantly and diligently cultivating the yoga of wakefulness through the first and last watches of the night" (not craving sleep by day or night; purifying one's mind), and the eighth doorway is "dwelling with right knowing" (being clearly and rightly aware in every posture and deportment). The technical terms are kept in their old forms, and the text is rendered clause by clause into today's language, without adding doctrinal exposition, without citing the treatises, and without annotating the Sanskrit; where the uddāna summary verse has compressed things, what was abbreviated is restored within 〔brackets〕.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth; the First Yoga-Station; the Stage of Deliverance, the third; the third part thereof.〕

The Seventh Doorway · Constantly and Diligently Cultivating the Yoga of Wakefulness through the First and Last Watches of the Night

Furthermore, as to "constantly and diligently cultivating the yoga of wakefulness through the first and last watches of the night" — what is the first watch? What is the last watch? What is the yoga of wakefulness? What is constantly and diligently cultivating the yoga of wakefulness?

What is called the "first watch" is this: of the four divisions of the night, once the very first division has passed, this is the first portion of the night. What is called the "last watch" is this: of the four divisions of the night, once the very last division has passed, this is the last portion of the night. 〔The middle two divisions are the middle of the night.〕

As for the "yoga of wakefulness," it is just as was stated: during the daytime portion, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances; during the first-watch portion of the night, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances; and when the mind has been purified, going outside the dwelling-place and washing both feet, then returning into the dwelling-place, lying down on the right side with the feet stacked one upon the other, abiding in the perception of light, in right mindfulness, in right knowing, and in the perception of rising, and so lying down skillfully; and at the last-watch portion of the night, awakening swiftly, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances.

As for "constantly and diligently cultivating the yoga of wakefulness," it is like this: suppose there is a certain disciple of the World-Honored One who, having heard the teaching of the yoga of wakefulness, wishes and delights to train in it, and so, relying on this yoga of wakefulness, forms this thought: "I shall accomplish the yoga of wakefulness that the Buddha has permitted." He gives rise to aspiration and delight, to energy and diligent toil, to surpassing valor, the arousing of strength, boldness, firm resolve, an unconquerable spirit, and the spurring on of his mind, without interval and in unbroken succession 〔cultivating unceasingly〕.

Walking to and Fro · Sitting in Quietude · The Five Hindrances · The Factors That Go Along with the Hindrances

Now within this, how does one "during the daytime portion walk to and fro and sit in quietude, purifying one's mind of the factors that go along with the hindrances"? What is called "daytime" is this: from the time the sun rises to the time the sun sets. What is called "walking to and fro" is this: on a stretch of ground broad and long, of a measure suited to the purpose, the bodily act of going and coming as is fitting 〔pacing back and forth〕. What is called "sitting in quietude" is this: suppose there is a certain one who, whether on a large bed, or on a small rope-cot, or on a seat of grass and leaves, sits cross-legged, holds the body erect and the aspiration upright, and settles into the mindfulness that turns the back 〔the mind turning its back on birth-and-death and heading toward nirvāṇa〕.

What is called the "hindrances" is this: the five kinds of covering. As for the "factors that go along with the hindrances," they are the factors that are able to draw on the hindrances and that fall in with the hindrances. What are the five hindrances? They are the hindrance of sensual craving, the hindrance of ill-will, the hindrance of dullness-and-drowsiness, the hindrance of restlessness-and-remorse, and the hindrance of doubt. What are the factors that go along with the hindrances? They are: the sign of the lovely and fine 〔which goes along with craving〕; the sign of ill-will 〔which goes along with ill-will〕; the sign of darkness 〔which goes along with dullness-and-drowsiness〕; the thought-currents concerning relatives, concerning the country, and concerning not-dying 〔which go along with restlessness〕; the recollection of times past — of laughter, play, joy, delight, and being waited upon 〔which goes along with remorse〕; and the improper thinking about the three times, or about anything within the three times 〔which goes along with doubt〕.

Question: When walking to and fro, from how many kinds of hindering factors does one purify one's mind? And how does one purify it of them? Answer: One purifies one's mind of the hindrance of dullness-and-drowsiness and of the hindering factors that are able to draw on dullness-and-drowsiness. In order to remove it, one applies oneself to the perception of light with skill and earnest care, taking it up well, thinking it well, understanding it well, and penetrating it well, with a mind accompanied by clarity and a mind accompanied by light; and whether in a sheltered place or in an open place, one walks to and fro. While walking to and fro, following along with some one agreeable and fine object, one displays it most excellently, encouraging, exhorting, and consoling one's mind — whether by recollecting the Buddha, or recollecting the Dharma, or recollecting the Saṅgha, or recollecting moral discipline, or recollecting generosity, or recollecting the gods; or, within the true Dharma that sets forth what accords with the perils of dullness-and-drowsiness, by censuring and decrying the faults of dullness-and-drowsiness through countless approaches, and by extolling and praising the merit of the everlasting cutting-off of dullness-and-drowsiness through countless approaches (namely, the discourses in prose, the verse-summaries, the prophetic expositions, the metrical hymns, the utterances spoken unasked, the accounts of occasions, the parables, the narratives of past events, the birth-stories, the extensive teachings, the accounts of marvels, and the discussions 〔the twelvefold division of the teaching〕); and, within this true Dharma, hearing and upholding it, reading and reciting it aloud in a great voice, expounding it to others, pondering its meaning, and weighing and examining it; or observing the directions and their quarters, or gazing at the courses and degrees of the stars, the moon, and the constellations 〔the movements of the heavenly bodies〕, or splashing cold water on one's face and eyes. By these means the enwrapping hindrance of dullness-and-drowsiness, being not yet arisen, does not arise, and, having arisen, is removed. By such skillful means one purifies one's mind of the factors that go along with the hindrances.

Question: When sitting in quietude, from how many kinds of hindering factors does one purify one's mind? And how does one purify it of them? Answer: One purifies one's mind of four kinds of hindering factors — namely, sensual craving, ill-will, restlessness-and-remorse, and the hindrance of doubt, together with the factors that are able to draw on them. In order to swiftly remove the enwrapping hindrance of sensual craving that has already arisen, and to keep at the utmost distance that which has not yet arisen, one sits cross-legged, holds the body erect and the aspiration upright, and settles into the mindfulness that turns the back: contemplating the discolored blue corpse, or the festering-and-rotting, or the decomposing, or the bloated, or the devoured, or the blood-smeared, or its bones, or its linked bones, or the chain of bones 〔the nine aspects of the contemplation of the unlovely〕; or bringing to mind and pondering some one worthy and good sign of concentration; or, within the true Dharma that sets forth what accords with the perils of sensual craving, censuring and decrying, through countless approaches, the faults of the craving for sense-desire, the love of sense-desire, the hoarding of sense-desire, the guarding of sense-desire, and the clinging to sense-desire, and extolling and praising, through countless approaches, the merit of the everlasting cutting-off of all sensual craving (the discourses in prose, the verse-summaries, the prophetic expositions, and so on at length); and, within this true Dharma, hearing and upholding it, becoming well-versed in it in speech, well-reflecting on it in mind, and well-penetrating it in view, and, in this very Dharma, thus sitting in quietude and reflecting in accordance with principle. By these means the enwrapping hindrance of sensual craving, being not yet arisen, does not arise, and, having arisen, is removed. By such skillful means one purifies one's mind of the factors that go along with the hindrances.

Where the case of the hindrance of ill-will differs — it is this: thus sitting in quietude, with a mind accompanied by loving-kindness, free of enmity, free of adversary, free of harm, free of vexation, vast and immeasurable, one cultivates it most excellently; toward one direction one arouses conviction and abides fully endowed with it, and so too the second, the third, and the fourth, spreading above, below, and to the sides, and toward all the boundless world-systems one arouses conviction and abides fully endowed with it 〔the immeasurable of loving-kindness〕. The rest is as stated before.

Where the case of the hindrance of restlessness-and-remorse differs — it is this: thus sitting in quietude, one makes the mind abide inwardly, accomplishes single-pointedness, and attains concentration. The rest is as stated before.

Where the case of the hindrance of doubt differs — it is this: thus sitting in quietude, one does not fail to reflect improperly upon the past, the future, and the present: "Did I exist in the past, or did I not exist? What was I in the past? How did I exist? What shall I be in the future? How shall I exist? What do I have in the present? How do I come to be? Whence has this sentient being come? And when it perishes from here, where will it go?" Such reflecting that does not accord with right principle one should properly keep at a distance; and reflecting in accordance with principle upon the past, future, and present, one "sees only that there are factors, sees only that there are events; knows the existent as existent and the non-existent as non-existent; observes only that there are causes and only that there are fruits; toward what is truly a non-event neither adds nor increases, and toward what is truly an event neither disparages nor slanders; and toward what truly exists understands it as truly existent" — that is, within all factors that are impermanent, suffering, empty, and without self, one understands the impermanent, the suffering, the empty, and the without-self. Being able thus to reflect in accordance with principle, one then has no confusion and no doubt about the Buddha; and about the Dharma, about the Saṅgha, about suffering, about its origin, about its cessation, about the path, about causes, and about the factors produced from causes, one has no confusion and no doubt. The rest is as stated before.

Again, concerning the hindrance of ill-will, one should speak thus: in order to cut off ill-will and the sign of ill-will, one hears and upholds this true Dharma, and so on at length. Concerning the hindrance of restlessness-and-remorse, one should speak thus: in order to cut off restlessness-and-remorse and the factors that fall in with them, one hears and upholds this true Dharma, and so on at length. Concerning the hindrance of doubt, one should speak thus: in order to cut off the hindrance of doubt and the factors that fall in with it, one hears and upholds this true Dharma, and so on at length. By such skillful means, from sensual craving, ill-will, dullness-and-drowsiness, restlessness-and-remorse, the hindrance of doubt, and the factors that fall in with them, one purifies one's mind. This is why it is said, "walking to and fro and sitting in quietude, one purifies one's mind of the factors that go along with the hindrances."

By the Governance of the Dharma · by the Governance of Oneself · by the Governance of the World

Thus has it been stated how, "by the governance of the Dharma," one purifies one's mind of the factors that go along with the hindrances. There is also purifying one's mind of the factors that go along with the hindrances "by the governance of oneself" and "by the governance of the world."

What is called purifying by the governance of oneself? It is like this: suppose there is a certain one for whom, among the hindrances, some one kind arises, and he himself knows that "this is not a wholesome factor," and does not firmly cling to the hindrance that has arisen, but swiftly casts it off, drives it out, and spits it up; and he is also able himself to observe that this hindrance that has arisen is deeply worthy of shame, defiling and vexing the mind and making wisdom feeble — that it belongs to the class of the harmful. This is called purifying one's mind by the governance of oneself.

What is called purifying by the governance of the world? It is like this: suppose there is a certain one for whom, among the hindrances, some one has already arisen, or is about to arise, and he then forms this thought: "If I give rise to a hindrance not yet arisen, I shall be censured by the Great Teacher, and shall also be lightly esteemed, in accordance with the Dharma, by the gods and by wise fellow-practitioners of the holy life." By this governance of the world, he is able to keep hindrances not yet arisen from arising, and is able swiftly to cast off hindrances that have arisen. This is called purifying one's mind by the governance of the world.

Lying Down on the Right Side · The Manner of the Lion-King's Lying Down

Further, in order to safeguard the bedding and to accord with worldly propriety, one spends the first portion of the night walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances; and when the mind has been purified, one goes outside the dwelling-place and washes both feet, and having washed the feet, one returns into the dwelling-place and lies down to sleep in accordance with the Dharma — so that the lying down may nourish and increase the great elements; and having gained this increase, the body is benefited and increased, becomes more possessed of strength, and becomes more capable of falling in with the wholesome, applied exertion that is unbroken and constantly attentive.

Question: For what reason does one lie down on the right side? Answer: Because it resembles the manner of the lion-king's lying down. Question: In what respect does it resemble it? Answer: Just as the lion-king, among all the beasts, is bold, firm, and fierce, and foremost of all; so too the monk, in constantly cultivating the yoga of wakefulness, rouses diligent energy and is bold, firm, and fierce, and foremost of all — for this reason it resembles the manner of the lion-king's lying down, and is unlike the lying down of ghosts, the lying down of the gods, or the lying down of those who indulge in sense-desires (for those are all slothful and lax, of low energy and feeble strength). Moreover, the principle rightly ought to be so: just as the lion-king lies down on its right side, so when one lies down in this manner "the body is without agitation and disorder, mindfulness is without lapse and loss, sleep is not overly heavy, and one does not see bad dreams"; whereas one who lies down otherwise than this is the opposite of this, and should be known to possess every one of these faults. This is why it is said, "lying down on the right side, with the feet stacked one upon the other."

The Four Skillful Ways of Lying Down (the Perception of Light · Right Mindfulness · Right Knowing · the Perception of Rising)

What is called "abiding in the perception of light and lying down skillfully"? It is this: with skill and earnest care as to the perception of light — taking it up well, thinking it well, understanding it well, and penetrating it well — one ponders the mind accompanied by the light of the gods, and lies down skillfully; and by this cause, even though one lies down, the mind is not dulled and darkened. This is called abiding in the perception of light and lying down skillfully.

What is called "right mindfulness and lying down skillfully"? It is this: if there are factors that one has already heard, already reflected on, and already cultivated to maturity, whose intrinsic nature is wholesome and which are able to draw on benefit and welfare, then by right mindfulness they keep operating, even as far as into sleep and dreams; by right mindfulness one keeps remembering them even within sleep and dreams, making the marks of those factors appear clearly and vividly present, so that toward those factors the mind mostly follows and contemplates; and by right mindfulness, following upon what one is mindful of, one sleeps either with a wholesome mind or with an indeterminate mind. This is called right mindfulness and lying down skillfully.

What is called "right knowing and lying down skillfully"? It is this: when, by right mindfulness, one lies down to sleep, if some one affliction becomes present and defiles and vexes the mind, then when this affliction arises one is able to rightly become aware of it, to keep from firmly clinging to it, and swiftly to cast it off, and having thoroughly penetrated it, one makes the mind turn back. This is called right knowing and lying down skillfully.

What is called "the perception of rising and lying down skillfully"? It is this: with energy one spurs on the mind and only then lies down to sleep; while lying down to sleep, from time to time one awakens, like a deer in the wild 〔alert and wary〕, and one should not in every respect let the mind run loose, falling in with, heading toward, and drawing near to sinking into sleep. And one forms this thought: "I should now accomplish, in full and complete measure, the whole of the yoga of wakefulness that the Buddhas have permitted; and in order to accomplish it, I should abide in the most extremely thick and intense aspiration and delight of applied exertion." And one forms this thought: "In order now to cultivate the yoga of wakefulness, I should rightly rouse and abide in diligent energy; and in order to cultivate the various wholesome factors, I should rightly stir up diligence, be free of all sloth, and be fully endowed with rousing; and as this portion of the night passes into the bright dawn, I should redouble the rousing of diligent energy in which I abide, and be fully endowed with rousing." Herein it should be known: by the first perception of rising, there is no heavy sleep, and at the time one ought to rise one is able to rise swiftly and never awakens only after the time has passed; by the second perception of rising, one is able, in the lion-king's lying down that the Buddhas together have permitted, to lie down in accordance with the Dharma, with neither excess nor deficiency; by the third perception of rising, one makes the wholesome aspiration and delight always without slackening or lapse, so that even if there is a lapse of mindfulness, one is able, again and again in succession, to take it up and train, so that there be no breaking-off. This is called the perception of rising and lying down skillfully.

Swiftly Awakening in the Last Watch · The Condensed Meaning (the Four Right Things to Be Done)

What is called "at the last-watch portion of the night, awakening swiftly, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances"? The "last portion of the night" is, of the four divisions of the night, the division after the last one has passed. Having thus abided in the perception of light, in right mindfulness, in right knowing, and in the perception of rising, and lain down skillfully, he sleeps duly in the middle portion of the night (the division after one of the four divisions of the night has passed), so that at the time of rising the body is capable and rises in due time, and is not overpowered by the enwrapping of the highest grade of dullness-and-drowsiness (which, at the time about to rise, makes one dull, feeble, slothful, and lax); and because he is without this dullness, feebleness, sloth, and laxity, a single momentary act of attention suffices, without any difficulty, and he is able to rise swiftly. As for purifying the mind of the various hindering factors, it should be understood as before. Thus has been extensively expounded "constantly and diligently cultivating the yoga of wakefulness through the first and last watches of the night."

And how is the condensed meaning of this to be known? It is this: the person who constantly and diligently cultivates the yoga of wakefulness has, in brief, four kinds of right things to be done. Which four? First, as long as one is awake 〔while awake〕, always not forsaking the wholesome factors one is cultivating, and, within the cultivation of wholesome factors that is unbroken and constantly attentive, being boldly energetic; second, lying down at the proper time and not at an improper time; third, sleeping with a mind that is undefiled, not with a defiled mind; fourth, awakening at the proper time, rising not past the time. These are called the four right things to be done.

In accordance with these four right things to be done, the Buddhas, the World-Honored Ones, proclaim to the assembly of śrāvakas the cultivation of the yoga of wakefulness. How is it proclaimed? "During the daytime portion, walking to and fro and sitting in quietude, one purifies one's mind of the factors that go along with the hindrances; during the first-watch portion of the night, walking to and fro and sitting in quietude, one purifies one's mind of the factors that go along with the hindrances" — by this is proclaimed the first right thing to be done (as long as one is awake, always not forsaking the wholesome factors, being boldly energetic); "going outside the dwelling-place and washing the feet, then returning into the dwelling-place, lying down on the right side, with the feet stacked one upon the other" — by this is proclaimed the second right thing to be done (lying down at the proper time and not at an improper time); "abiding in the perception of light, in right mindfulness, in right knowing, and in the perception of rising, and lying down skillfully" — by this is proclaimed the third right thing to be done (sleeping with an undefiled mind); "at the last-watch portion of the night, awakening swiftly, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances" — by this is proclaimed the fourth right thing to be done (awakening at the proper time, rising not past the time).

What is here stated — "abiding in the perception of light, in right mindfulness, in right knowing, and in the perception of rising, and lying down skillfully" — reveals that it is by two conditions that one "sleeps with an undefiled mind," namely by right mindfulness and by right knowing; and again that it is by two conditions that one "awakens at the proper time, rising not past the time," namely by abiding in the perception of light and by the perception of rising. How is this? By right mindfulness, one gathers oneself in upon a wholesome object and lies down; by right knowing, if upon the wholesome object the mind falls away and the various afflictions arise, one is then able swiftly and rightly to understand it — this is called, by two conditions, sleeping with an undefiled mind. By abiding in the perception of light and the perception of rising, there is no heavy sleep and the enwrapping of sleep cannot pursue one from afar — this is called, by two conditions, awakening at the proper time, rising not past the time. Thus proclaimed is the condensed meaning of the yoga of wakefulness; and this, together with the extensive expounding and explanation of the meaning stated before, is altogether named "constantly and diligently cultivating the yoga of wakefulness through the first and last watches of the night."

The Eighth Doorway · Dwelling with Right Knowing

What is called dwelling with right knowing? It is like this: suppose there is a certain one who — whether going or returning — dwells with right knowing; whether glancing or gazing, dwells with right knowing; whether bending or stretching, dwells with right knowing; in carrying the outer robe together with the [under-]robes and the alms-bowl, dwells with right knowing; whether eating, drinking, chewing, or tasting, dwells with right knowing; whether walking, standing, sitting, or lying down, dwells with right knowing; at the time of wakefulness, dwells with right knowing; whether speaking or keeping silent, dwells with right knowing; and at the time of relieving fatigue-sleep, dwells with right knowing.

Whether Going · Whether Returning

As for "whether going or returning, dwelling with right knowing" — what is going? What is returning? And how does one dwell with right knowing in going and returning? What is called "going" is this: going to a village, going among villages; going to households, going among households; going to a religious ground, going among religious grounds. What is called "returning" is this: returning from a village, returning among villages; returning from households, returning among households; returning from a religious ground, returning among religious grounds. What is called "dwelling with right knowing in going and returning" is this: as to one's own going, rightly knowing "I am going"; and as to one's own returning, rightly knowing "I am returning"; being able rightly to understand what one ought to go to and what one ought not to go to, and being able rightly to understand what one ought to return to and what one ought not to return to; being able rightly to understand the time one ought to go and the time not to go, and being able rightly to understand the time one ought to return and the time not to return; being able rightly to understand, in this way and that, what one ought and ought not to go to, and being able rightly to understand, in this way and that, what one ought and ought not to return to — this is called right knowing. Because he has accomplished this right knowing, he knowingly goes and knowingly returns; he goes to what ought to be gone to, not to what ought not to be gone to, and returns to what ought to be returned to, not to what ought not to be returned to; he goes and returns at the proper time, and not at an improper time; and in keeping with the rules of movement and stillness, the etiquette, and the deportment proper to his kind and station, whatever he ought to go to and ought to return to, thus he goes and thus he returns. This is called, whether going or returning, dwelling with right knowing.

Whether Glancing · Whether Gazing

As for "whether glancing or gazing, dwelling with right knowing" — what is glancing? What is gazing? How does one dwell with right knowing while glancing and gazing? what is called "glancing" is this: in the matters listed above, whether going or returning, with no prior awareness, no prior effort, and no prior wish, in the midst of them the eye sees the manifold forms 〔an inadvertent glimpse〕 — this is called glancing. What is called "gazing" is this: in the matters listed above, whether going or returning, with awareness beforehand, effort beforehand, and wish beforehand, the eye sees the manifold forms 〔a deliberate looking〕 — namely, kings, or those of the rank of kings, or their officials, or the common people, or brahmins, or householders, or wealthy elders and caravan-leaders; or other external things, houses, dwellings, halls, corridors, and shrines; or other manifold and various fine things of the world; contemplating and seeing such things, this is called gazing. If, as to the particular marks of this glancing and gazing, one is able rightly to understand them, and is able rightly to understand what one ought to glance at and what one ought to gaze at, and the time one ought to glance and the time one ought to gaze, and as one ought to glance and as one ought to gaze — this is called right knowing. Because he has accomplished this right knowing, he knowingly glances and knowingly gazes; he glances at what ought to be glanced at and gazes at what ought to be gazed at; at the proper times for glancing and gazing, he rightly glances and gazes; and in the manner in which he ought to glance and gaze, he thus glances and thus gazes. This is called, whether glancing or gazing, dwelling with right knowing.

Whether Bending · Whether Stretching

As for "whether bending or stretching, dwelling with right knowing" — what is bending? What is stretching? How does one dwell with right knowing while bending and stretching? it is this: as he thus glances and gazes, with going beforehand or returning beforehand, he either bends or stretches a foot, or bends or stretches an arm, or bends or stretches a hand, or bends or stretches some one limb or joint — this is called bending and stretching. If, as to the particular marks of bending and stretching, one is able rightly to understand them, and as to what is bent and stretched, the time of bending and stretching, and bending thus and stretching thus, one is able rightly to understand them — this is called right knowing. Because he has accomplished this right knowing, in bending and stretching he knowingly bends and knowingly stretches; he rightly bends and stretches what ought to be bent and stretched; at the proper times for bending and stretching, he rightly bends and stretches; and in the manner in which he ought to bend and stretch, he thus bends and thus stretches. This is called, whether bending or stretching, dwelling with right knowing.

Carrying the Outer Robe together with the Robes and the Alms-Bowl

As for "carrying the outer robe together with the [under-]robes and the alms-bowl, dwelling with right knowing" — what is carrying the outer robe? What is carrying the other robes? What is carrying the alms-bowl? How does one dwell with right knowing while carrying the outer robe, the other robes, and the alms-bowl? the "outer robe" means the large robe, whether of sixty strips, or of nine strips and the like, or stitched in two layers — this is named the outer robe; wearing it and putting it to use, being able rightly to look after it, is called carrying. If there is a middle robe, or a lower robe, or one carried as a robe, or a spare robe, or one that ought to be made allowable, or one already made allowable — all such are called robes; wearing them and putting them to use, being able rightly to look after them, is called carrying. Whatever begging-bowl fit to be received and kept, whether of iron or of clay, is called the alms-bowl; presently putting it to use, being able rightly to look after it, is called carrying. If, as to the particular marks of this outer robe, robes, and alms-bowl, one is able rightly to understand them, and is able rightly to understand what ought to be carried, and whether it is allowable or not allowable, and is able rightly to understand that at this time what has been carried ought to be carried, and is able rightly to understand that it ought to be carried in such a way — this is called right knowing. Because he has accomplished this right knowing, he knowingly carries the outer robe, the other robes, and the alms-bowl that ought to be carried; he carries what ought to be carried, and carries it rightly at the proper time; and in the manner in which it ought to be carried, he thus carries it. This is called, carrying the outer robe together with the [under-]robes and the alms-bowl, dwelling with right knowing.

Whether Eating · Drinking · Chewing · Tasting

As for "whether eating, drinking, chewing, or tasting, dwelling with right knowing" — what is eating? What is drinking? What is chewing? What is tasting? How does one dwell with right knowing while eating, drinking, chewing, and tasting? all food and drink that are put to use are altogether named food; and this is again of two kinds: first, chewing; second, tasting. What is chewing? It is chewing cakes, parched flour, or rice, or gruel, or broth, or thick soup, or anything else prepared and transformed that may be chewed and eaten, and that is able to sustain life; all such kinds are named chewing, and are also named food. What is tasting? It is tasting milk, curds, fresh butter, clarified butter, oil, honey, sugar, fish, meat, vinegar 〔sour condiment〕, or pickled fish 〔salt-cured fish〕, or fresh fruits, or the various kinds of things to be masticated; all such are altogether named tasting, and are also named food. What is drinking? It is sugar-water, or rock-sugar water, or rice-gruel drink, or churned-curd drink, or vinegar as drink, or beaten-curd drink, and so on down to water; these are altogether named drinking. If, as to the particular marks of this eating, drinking, chewing, and tasting, one is able rightly to understand them, and is able rightly to understand all that is eaten, drunk, chewed, and tasted, and is able rightly to understand that at that time one ought to eat, drink, chew, and taste, and is able rightly to understand that in such a way one ought to eat, and so on down to ought to taste — this is called right knowing. Because he has accomplished this right knowing, with respect to his own eating, drinking, chewing, and tasting, he knowingly eats, knowingly drinks, knowingly chews, and knowingly tastes; what ought to be eaten, drunk, chewed, and tasted, he rightly eats, rightly drinks, rightly chews, and rightly tastes; at the proper times for eating, drinking, chewing, and tasting, he eats, drinks, chews, and tastes at the proper time; and in the manner in which he ought to eat, and so on down to taste, he thus eats, and so on down to thus tastes. This is called, whether eating, drinking, chewing, or tasting, dwelling with right knowing.

Whether Walking · Standing · Sitting · Lying · Wakefulness · Speaking · Silence · Relieving Fatigue-Sleep

As for "whether walking or standing, and so on at length down to relieving fatigue-sleep, dwelling with right knowing" — what is walking? What is standing? What is sitting? What is lying? What is wakefulness? What is speaking? What is silence? What is relieving fatigue-sleep? And how does one dwell with right knowing in walking, standing, sitting, lying, wakefulness, speaking, silence, and relieving fatigue-sleep?

"Walking" — it is going to and fro upon the walking-place, or going to where fellow-practitioners in the Dharma are, or traveling along the road; such kinds are named walking. "Standing" — it is standing upon the walking-place, and standing before fellow-practitioners in the Dharma — the ācārya 〔the teacher of conduct-rules〕, the upādhyāya 〔the preceptor〕, and the elders and those equal to elders; such kinds are named standing. "Sitting" — it is, whether on a large bed, a small rope-cot, a seat of grass and leaves, various spreads, or a sitting-cloth 〔the sitting-mat〕, sitting cross-legged, holding the body erect and the aspiration upright, and settling into the mindfulness that turns the back; such kinds are named sitting. "Lying" — it is going outside the dwelling-place and washing both feet, then returning into the dwelling-place, and, whether on a large bed, a small rope-cot, a seat of grass and leaves, or in a forest-hermitage, or beneath a tree, or in an empty and quiet room, lying down on the right side with the feet stacked one upon the other; such kinds are named lying. "Wakefulness" — it is, during the daytime portion, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances, and, during the first-watch and last-watch portions of the night, walking to and fro and sitting in quietude, purifying one's mind of the factors that go along with the hindrances; this is named wakefulness. "Speaking" — it is, constantly and diligently cultivating this wakefulness, bringing to completion the right receiving and right practicing of the Dharma not yet received (the discourses in prose, the verse-summaries, the prophetic expositions, and so on at length as before), and, as to the Dharma already received, becoming well-versed in it in speech (reading and reciting it aloud in a great voice, or extensively expounding and revealing it to others), and, from time to time, with wise fellow-practitioners of the holy life, or with other worthy and good laypeople, engaging in talk and discussion and mutual consolation (in order to exhort and encourage, and to seek the necessaries of life); such kinds are named speaking. "Silence" — it is, having become well-versed in speech in accordance with what was previously heard and previously practiced, and having brought the various teachings to completion, dwelling alone in an empty and quiet place, pondering their meaning, and weighing and examining them; or, in a quiet room, making the mind abide inwardly, abide evenly, abide settled, abide close, and be tamed, calmed, most extremely calmed, single-pointed, and evenly held 〔the nine ways of settling the mind〕; or, in insight 〔vipaśyanā, contemplation〕, cultivating the practice of yoga; such kinds are named silence. "Relieving fatigue-sleep" — it is, in the extremely hot and blazing time of the hot season, being either oppressed by the heat or wearied by toil and so growing tired, dully drowsing at an improper time and delighting in and clinging to sleep; this is named fatigue-sleep. If, as to the particular marks of walking and so on down to relieving fatigue-sleep, one is able rightly to understand them; if one rightly understands what walking and so on down to relieving fatigue-sleep ought to be done; if one rightly understands the proper time for walking and so on down to relieving fatigue-sleep; and if one rightly understands the manner in which walking and so on down to relieving fatigue-sleep ought to be done — this is called right knowing. Because he has accomplished this right knowing, in his own walking and so on down to relieving fatigue-sleep he walks with right knowing and so on down to relieves fatigue-sleep with right knowing; whatever walking and so on down to relieving fatigue-sleep ought to be done, he does that walking and so on down to that relieving of fatigue-sleep; at the proper time for walking and so on down to relieving fatigue-sleep, he then walks and so on down to relieves fatigue-sleep; and in the manner in which he ought to walk and so on down to relieve fatigue-sleep, he thus walks and so on down to thus relieves fatigue-sleep. This is called, in walking, standing, sitting, lying, wakefulness, speaking, silence, and relieving fatigue-sleep, dwelling with right knowing.

The Sequence of Dwelling with Right Knowing (Going to the Donor's House · What Ought and Ought Not to Be Observed · Deportment)

Furthermore, this dwelling with right knowing — what is its sequence? And to reveal what matter is it set forth? It is like this: suppose there is a certain one who, relying on and dwelling in a village, settlement, or hamlet of such a kind, forms this thought: "I should now go to such a village, settlement, or hamlet to make the rounds and beg for alms; and having thus begged, I should go out and return to my own place."

Again, among these villages and the like, there are certain households I ought not to go to. Which ones? They are the household of a public crier, or a wine-selling household, or a courtesan's household, or a royal household, or the household of a caṇḍāla or a butcher; or a household that is wholly given to slander and cannot be turned around. There are certain households I ought to go to — namely, the household of a great kṣatriya clan, or of a great brahmin clan, or of great householder clans, or an official's household, or a wealthy household, or an elder's household, or a caravan-leader's household. There are again households that, though I ought to go to them, I ought not to go to too early or too late; and if the donor's household has urgent business at the time, I ought not to go; and at a time of play and amusement, or when there is the business of construction and adornment, or when they are engaged in the world's foul and defiling affairs, or at a time of angry quarreling, I likewise ought not to go.

Again, just as one goes, so one ought to go: not going together with a violent and vicious elephant, not going together with violent throngs of carts, vicious horses, vicious oxen, or vicious dogs; not entering into noisy crowds, not treading on thorns and brambles, not climbing over walls, not crossing over pits and ditches, not falling down mountainsides, not sinking into deep water, not stepping in filth. One should go to the donor's house after the "simile of the moon," fully endowed with conscience and shame, keeping far from arrogance and pride, cleansing body and mind, not seeking gain and offerings, not hankering after respect; just as one rejoices in the mind when one obtains gain and offerings for oneself, so one rejoices in the mind at the gain and offerings obtained by others; not exalting oneself, not slighting others, bearing a mind of compassion. And one should uphold one's mind in this way in going to the donor's house: "How could there be a home-leaver who goes to another's place set on their giving — not that they should fail to give 〔and so on at length〕 — and who requires it to be swift rather than slow?" And one forms this thought: "As I now go for a while to the donor's house, I should know the measure of the offerings I receive; and I ought not, for the sake of gain and offerings, to practice fraud and deceit, display signs meant to confuse and mislead, or use gain to seek gain." Having obtained gain and offerings, without defilement and without craving, one puts them to use without gluttony, greed, infatuation, firm clinging, or besotted attachment.

Again, whether one has already gone or is in the course of going, when one sees the manifold forms, of these manifold forms one part ought to be observed and one part ought not to be observed. As to the manifold forms that ought not to be observed, one should draw in the eye and well guard the sense-faculties; as to the manifold forms that ought to be observed, one should abide well in mindfulness and rightly contemplate them. What class of form ought not to be observed? It is the various kinds of music, laughter, and merriment, or the singing, dancing, music, and the like made in other games and amusements; and again, the surpassing charm of women, young and in the bloom of years, of lovely and fine form; or other manifold forms one might see that are able to spoil the holy life, able to obstruct the holy life, and able to make the various kinds of evil, unwholesome thought-currents operate — such classes of manifold form ought not to be looked upon. What class of form is to be observed? It is all the bodies of those aged, worn, and decrepit, gasping for breath; the bodies of the bent-over, leaning on a staff and trembling; or the bodies of the diseased, sick, and gravely ill — feet swollen, hands swollen, belly swollen, face swollen, skin sallow and yellowed, ulcers, scabies, mange, and leprosy, pressed hard by every kind of suffering, the body worn out and slumped, the body swollen and festering, the sense-faculties dull and darkened; or those who have died young, dead now one day, two days, and so on up to seven days, devoured by crows and magpies, starving dogs, owls and vultures, foxes, wolves, and jackals — every kind of fierce and vicious bird and beast; or those whose life has ended and who have been placed out on a high bed, with a canopy spread above, before and behind which a great crowd wails or weeps, sprinkling ashes, earth, and dust upon body and hair, giving rise to sorrow, giving rise to suffering, giving rise to grief, giving rise to resentment, giving rise to distress, giving rise to vexation — such classes of manifold form I ought to observe; observing these manifold forms is able to accord with the holy life, able to sustain the holy life, and able to make the various wholesome thought-currents operate.

One ought not to enter the donor's house shaking the body, shaking the arms, shaking the head, leaping about, holding hands, hands on the hips, or with shoulders hunched up; one ought not to sit down at once upon a seat not permitted, and ought not to sit without carefully inspecting the seat; one ought not to let all the parts of the body run loose, ought not to prop up the feet, ought not to cross the feet, ought not to draw the feet in too narrowly, ought not to spread the feet too widely, but should sit with dignified composure. One ought not, when wearing the Dharma-robe, to leave the fastening open, nor to raise it up, nor to spread it out, nor to hitch it up 〔pull it aside〕; the Dharma-robes one wears should all be even and neat, neither high nor low, not like an elephant's trunk, and not worn like the seed-cluster in the fronds of a palmyra tree, nor like a dragon's head, nor like a lump of beans. One ought not to hold the bowl in anticipation of getting its food, ought not to hold the bowl over the food and drink, ought not to set the bowl in a defiled place, a place of pits and gullies, or a place at the edge of a cliff. And one should partake of food and drink in order: one ought not to cover the broth or soup with rice, nor cover the rice with broth or soup, ought not to receive the food and drink greedily, ought not to receive the food and drink with resentment, ought not to eat too coarsely, nor eat too finely, ought not to eat in rounded lumps, ought not to lick the hand or lick the bowl, ought not to eat while shaking the hand or shaking the foot, and ought not to bite off pieces as one eats.

Returning home to the dwelling-place from the donor's house, one walks to and fro during the day and night portions upon one's own separately-apportioned walking-place 〔the portion allotted to oneself〕, and does not walk to and fro heedlessly upon another's place, upon a place not entrusted 〔a place not permitted〕, upon a place not freely granted, or upon a place not given; one does not practice walking to and fro at a time when one is overpowered by bodily toil, by bodily weariness, or by restlessness of mind; but in order to cultivate the wholesome factors and in order to think well, drawing the sense-faculties inward and keeping the mind from straying outward, one practices walking to and fro, not too swift and hurried, not too agitated, and not one-sidedly bent solely on going and coming, but practicing walking to and fro with steps taken from time to time and pauses made from time to time. Having thus walked to and fro upon one's own place of residence 〔one's own courtyard, one's own room, one's own separately-apportioned place, the place the Saṅgha has apportioned〕, one then, whether on a large bed, a small rope-cot, a seat of grass and leaves, or a sitting-cloth, or in a forest-hermitage, beneath a tree, in a charnel-ground, or in an empty and quiet room, sits cross-legged, holds the body erect and the aspiration upright, and settles into the mindfulness that turns the back, and so practices sitting in quietude.

In the middle portion of the night one rests in accordance with the Dharma, and during the daytime portion and the first-watch portion of the night one ought not to cultivate the various wholesome factors too urgently; when thus sleeping, one should, as stated before, abide in the perception of light, right mindfulness, right knowing, and the perception of rising; and in the last-watch portion of the night one awakens swiftly.

Whether in discussion and debate, or in reading and reciting, one diligently cultivates the applied practice; or, when for the sake of cultivating cutting-off one dwells at leisure in silent quietude and ponders the Dharma, one ought to keep far from the treatises that accord with the world — ornate letters, ornate phrases, and ornately embellished wording, which are able to draw on the meaningless and are not able to bring about the realization of the higher knowledges, of perfect awakening, or of ultimate nirvāṇa 〔such miscellaneous writings〕. And as to the true Dharma that the Tathāgata has spoken — most extremely profound, resembling the profound, and joined to emptiness, according with the nature of conditions and with the various dependent originations — one earnestly and unbrokenly takes it up well and receives it well, making it firm, making it abide, making it without loss or ruin, in order to accomplish right conduct and not for the sake of gain, offerings, respect, or fame; and as to this Dharma, one becomes well-versed in it in speech, and observes it well with wisdom; toward noisy crowds one does not delight to draw near, does not delight in much activity, and does not delight in much talk, and from time to time abides in right mindfulness; with wise fellow-practitioners of the holy life one engages in talk and discussion and mutual consolation, delighting to raise inquiries, delighting to seek out the various wholesome things, with a mind free of contention and dispute, one's words measured, in accord with reason, upright, and calm, delighting to expound the true Dharma diligently for others. And one ought also to keep silent quietude: as to the evil and unwholesome thought-currents, not delighting to think them; as to the factors that are contrary to principle, not delighting to reflect on them; as to what one has oneself realized, being free of overweening pride; among the small and low kinds of distinguished realization, not giving rise to complacent contentment; among the higher realizations, being without shrinking back; being well able to keep far from the places that ought not to be thought upon, from time to time cultivating the yoga of tranquillity and insight, delighting to cut off and delighting to cultivate, cultivating unbrokenly and cultivating earnestly.

And in the extremely hot and blazing time of the hot season, being boldly diligent and rousing energy, and doing some one thing that ought to be done, on account of toil and weariness one gives rise to dull drowsing at an improper time; for this reason one should rest for a while, wishing to make the dull drowsiness be swiftly removed, and not, by letting a long time pass, to diminish the wholesome factors or obstruct the wholesome factors; and when resting, one either shuts the door, or has a bhikṣu keep watch at one's side, or, by the concealed and proper rule of the Vinaya, covers the body with a robe and rests for a brief while in a deeply secluded place, making all the fatigue-sleep be entirely removed.

This is called the prior-and-subsequent sequence of dwelling with right knowing — namely, in reliance on the time of acting and in reliance on the time of dwelling. And as to the wholesome factors before one has yet entered upon them, the excellent wisdom that operates together with the mind's raising of applied practice and with attention in accordance with principle is called right knowing; and it is this very right knowing that, at the time of acting and at the time of dwelling, accomplishes everything without any deficiency. This is called dwelling with right knowing.

The Condensed Meaning of Dwelling with Right Knowing (Five Acts in the Time of Acting · Five Acts in the Time of Dwelling · Four Acts)

Herein it should be known: "whether going, returning, glancing, gazing, bending, stretching, carrying the outer robe together with the [under-]robes and the alms-bowl, eating, drinking, chewing, or tasting, dwelling with right knowing" — by this is named dwelling with right knowing "in the time of duly acting among the villages and the like"; "whether walking, standing, sitting, lying, cultivating wakefulness, speaking, keeping silent, or relieving fatigue-sleep, dwelling with right knowing" — by this is named dwelling with right knowing "in the time of duly dwelling in one's dwelling-place." Thus has dwelling with right knowing been extensively analyzed.

And how is the condensed meaning of this to be known? It is this: in the time of acting there are five kinds of act, in the time of dwelling there are five kinds of act, and dwelling with right knowing in the time of acting and the time of dwelling has four kinds of act — this is called the condensed meaning of dwelling with right knowing.

What are the five acts in the time of acting? First, bodily act; second, ocular act; third, the act of all the limbs and joints; fourth, the act concerning robes and bowl; fifth, the act concerning food and drink. "Whether going or returning" reveals the bodily act in the time of acting; "whether glancing or gazing" reveals the ocular act in the time of acting; "whether bending or stretching" reveals the act of all the limbs and joints in the time of acting; "carrying the outer robe together with the [under-]robes and the alms-bowl" reveals the act concerning robes and bowl in the time of acting; "whether eating, drinking, chewing, or tasting" reveals the act concerning food and drink in the time of acting.

What are the five acts in the time of dwelling? First, bodily act; second, verbal act; third, mental act; fourth, day-act; fifth, night-act. "Whether walking, standing, or sitting" reveals the bodily act in the time of dwelling; "whether speaking" reveals the verbal act in the time of dwelling; "whether lying, keeping silent, or relieving fatigue-sleep" reveals the mental act in the time of dwelling; "whether cultivating wakefulness" reveals the day-act, night-act, bodily act, and verbal act in the time of dwelling; and again, "whether lying" reveals the night-act in the time of dwelling. It should be known that these are called the five acts in the time of dwelling.

What are the four acts of dwelling with right knowing in the time of acting and the time of dwelling? It is this: at the outset, in reliance on that act of acting and act of dwelling, one gives rise to such an act, and toward that act one keeps guard over right mindfulness and abides without heedlessness — it should be known that this act is subsumed under right mindfulness and subsumed under non-heedlessness 〔the first and second acts〕; if, as to this matter, this place, and this time, in the measure, in accordance with principle, and according to its kind, there is something that ought to be done, then as to this matter, this place, and this time, in the measure, in accordance with principle, and according to its kind, one does it with right knowing 〔the third act〕; and because he thus acts with right knowing, in the present life he is without offense, without transgression, without wrongdoing, without alteration, and without regret, and in the world to come he is likewise without offense, and when the body breaks up and he dies he does not fall into the evil destinies, is not born into any of the hells, and, in order to obtain what has not yet been obtained, amasses and cultivates the provisions 〔the fourth act〕. This is called the condensed meaning of dwelling with right knowing. It has been extensively analyzed before; this condensed meaning now, all together, is named dwelling with right knowing.

The last six of the fourteen gates of the provisions for the two paths: the ninth, good friendship; the tenth, hearing the true Dharma; the eleventh, reflecting on the true Dharma; the twelfth, freedom from obstruction; the thirteenth, cultivating generous giving; the fourteenth, the adornments of the ascetic (śramaṇa). Technical terms are kept as of old, and rendered clause by clause into present-day language, without adding doctrinal exposition, without citing treatises, without annotating Sanskrit; where the summary verse (uddāna) has compressed the matter, what it abridged is restored within 〔 〕.

〔The Śrāvaka Stage, the thirteenth, within the Basic Section; the First Yoga-Station; Deliverance, the third, part four〕

The Ninth Gate · Good Friendship

What is called good friendship? It is that, through eight causal factors, one should understand good friendship as complete in every mode. Which eight? Suppose there is one who abides in the moral discipline, is furnished with much learning, is able to attain realization, is by nature much given to compassion, is untiring in mind, is well able to endure, is without fear, and whose speech is complete.

What is called abiding in the moral discipline? It is to abide furnished with the discipline, well able to guard the code of individual liberation (the prātimokṣa, as explained at length before), to delight in the state of the ascetic and to delight in the state of the brahmin, and to practice right conduct for one's own taming, for one's own quiescence, for one's own nirvāṇa. This is called abiding in the moral discipline.

What is called being furnished with much learning? It is that, when there is a Dharma proclaimed and disclosed — "good in the beginning, good in the middle, good in the end; excellent in its words and its meaning; unique, complete, pure, the holy life" — one is able to receive and retain well these many wondrous Dharmas of that kind, penetrating them well in word, examining them well in thought, and understanding them well in insight. This is called being furnished with much learning.

What is called being able to attain realization? It is being able to attain the surpassing perception of impermanence, the perception of impermanence-as-suffering, the perception of suffering-as-not-self, the perception of the loathsomeness of food, the perception that nothing in all the world is to be delighted in, the perception of danger, the perception of cutting off, the perception of separation, the perception of cessation, the perception of death, the perception of the impure, the perception of the livid corpse, the perception of the festering corpse, the perception of the decomposing corpse, the perception of the bloated corpse, the perception of the devoured corpse, the perception of the blood-smeared corpse, the perception of the scattered corpse, the perception of the chained skeleton, and the perception that contemplates emptiness 〔these perceptions〕; and further, being able to attain the first meditative absorption, the second, the third, and the fourth absorption, the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothing-at-all, and the sphere of neither-perception-nor-non-perception 〔the four formless attainments〕; and further, being able to attain loving-kindness, compassion, sympathetic joy, and equanimity 〔the four immeasurables〕, or the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the supernormal power over the sphere of objects, the power of recollecting former abodes, the divine ear, the power over death-and-rebirth, and the power of discerning others' minds, or arhatship; being furnished with the eight liberations, the meditative absorptions and such concentrations, having great capability and great power, being well able to display for others the "three miraculous transformations" as instruction and admonition. The three miraculous transformations are: first, the miraculous transformation of spiritual power; second, the miraculous transformation of declaration; third, the miraculous transformation of guiding instruction. This is called being able to attain realization.

What is called being by nature compassionate? It is that toward others one constantly gives rise to pity, delighting to give them what is of benefit, delighting to give them advantage, delighting to give them happiness, delighting to give them ease of body and mind 〔bodily and mental comfort〕, and delighting to give them security. This is called being by nature compassionate.

What is called being untiring in mind? It is that one is well able to demonstrate, to guide, to encourage, and to console; that among the fourfold assembly one proclaims the true Dharma without shrinking from toil and weariness, diligent and undeclining, complete in the arousing of effort, by nature glad to do so, and rousing energetic effort. This is called being untiring in mind.

What is called being well able to endure? It is that "one does not return abuse for abuse, does not return anger for anger, does not return a blow for a blow, does not return mockery for mockery," and can bear the mallet and pestle; that amid all the sufferings of oppression, binding and detention, imprisonment, beating, humiliation, coercion, and cutting, one lays the fault on oneself, takes the maturation of karma as the ground to which one resorts, and in the end gives rise to no rancor toward others, harbors no hatred, and does not fail to relinquish the latent proclivity; so that, though one meets with slight and humiliation in this way, one's fundamental nature undergoes no change at all, and one only ever thinks of what is of benefit for that person. And one is able also to endure cold and heat, hunger and thirst, mosquitoes and gadflies, wind and sun, the vile touch of snakes and scorpions, the encroachments of others and their bitter, stinging speech, and the sufferings arising within the body that are sharp, hard, acrid, cutting to the heart, and life-robbing — being by nature enduring and able to take them in. This is called being well able to endure.

What is called being without fear? It is that, when in a great assembly one expounds the true Dharma, the mind is without timidity, the voice is without trembling, and the eloquence is without error; that in the end one is not pressed by any fears through the causes of fright and dread; the armpits do not run with sweat and the body's hair does not stand on end. This is called being without fear.

What is called being complete in speech? It is that one accomplishes speech that is foremost, speech that is most beautiful and wondrous, speech that is very clear, speech easy to understand, speech that others wish to hear, speech without contrariety, speech unattached to anything, and speech without limit. This is called being complete in speech, with words that are skillful and wondrous.

Accomplishing these eight causal factors, one becomes well able to remonstrate and reprove, to prompt remembrance well, to teach well, to admonish well, and to expound the true Dharma well.

"Being well able to remonstrate and reprove" — it is that, if some other person has breached the moral precepts with respect to the higher discipline, or breached the rules with respect to the higher deportment, then, on the ground of what one has seen, heard, or suspected, one is able to remonstrate and reprove rightly: truthfully, not falsely; at the proper time, not the improper time; for their benefit, not their harm; gently, not roughly; as a good friend 〔in heart〕, not out of resentment and envy. This is called being well able to remonstrate and reprove.

"Prompting remembrance well" — it is to make one remember an offense formerly committed, or a Dharma, or a meaning. 〔To make one remember an offense:〕 if some other person has formerly committed a breach but cannot remember it, one skillfully devises a means to make them remember, saying: "Elder! At such a place, in such a matter, at such a time, you committed a breach of such-and-such a kind." 〔To make one remember a Dharma:〕 if some other person, pondering alone the true Dharma formerly heard and received (the discourses, verses in accord, predictions, and so on), cannot remember it, one makes them remember, either by reciting and imparting it to prompt remembrance, or by raising questions and challenges to prompt remembrance. 〔To make one remember a meaning:〕 if some other person has forgotten and lost the true meaning formerly heard and received, one prompts remembrance for them, proclaiming and disclosing it, making it fresh and making it clear; and further, if what was well able to draw forth benefit and to draw forth the holy life, done long ago and said long ago, has been forgotten by that person, one likewise prompts their remembrance. This is called prompting remembrance well.

"Teaching well" — it is that, with regard to the yogic attention of tranquillity and insight in seclusion and quiet, from time to time one instructs in accord with what is fitting, and from time to time proclaims the unerring discourse that corresponds to it — namely, the greatly delightful discourse able to lead the mind away from the hindrances and coverings: the discourse on moral discipline, the discourse on concentration, the discourse on holy wisdom, the discourse on liberation, and the discourse on the knowledge and vision of liberation; the discourse on having few wishes and the discourse on contentment; the discourse on eternal cutting off, the discourse on freedom from craving, and the discourse on quiescent cessation; the discourse on diminishing, the discourse without admixture, and the discourse on conformity to conditionality and dependent origination. This is called teaching well.

"Admonishing well" — it is that, with regard to the holy teaching spoken by the Great Master, one is able to instruct impartially by the true Dharma and by the discipline (the vinaya); or, when a preceptor of deportment, a personal preceptor, a fellow in the Dharma, or others worthy of reverence has, as one knows in accord with reality, transgressed and breached in any one respect, then from time to time one lawfully rebukes, penalizes, and expels them, so as to tame them; and once they are tamed, one lawfully and impartially receives the gains together with them, in harmony, enlightening, gathering in, and taking them in; and with regard to what should be done and what should not be done, so as to make it be practiced or not be practiced, and with regard to what should be habituated and what should not be habituated, one guides and instructs. This is called admonishing well.

"Expounding the true Dharma well" — it is that from time to time one is well able to proclaim the unerring discourse of "what is done at the outset," namely the discourse on giving, the discourse on discipline, and the discourse on rebirth in the heavens, and, with regard to the desires, is able to disclose at length the Dharma of their danger, the going-forth from them, and their purification; and from time to time one proclaims the surpassing discourse corresponding to the four holy truths, namely the discourse on suffering, the discourse on its origin, the discourse on its cessation, and the discourse on the path. So that sentient beings may attain maturation, may attain purification, and so that the true Dharma may long endure, one proclaims a discourse that corresponds, accompanies, accords, is clear, useful, fitting, and in accord — a discourse composed of names, phrases, and syllables; and this discourse is uttered at the proper time, earnest, gradual, continuous, and coherent, making them glad, delighted, joyful, and eager, with nothing to reprove, corresponding and accompanying, undisordered and lawful, in accord with the assembly; with a mind of loving pity, a mind of benefit, and a mind of compassion, not depending on gain, honor, and praise, not exalting oneself, and not disparaging others. This is called expounding the true Dharma well.

Because that person accomplishes these eight limbs and is well able, from time to time, to remonstrate and reprove, to prompt remembrance, to teach, to admonish, and to expound the Dharma, it is for this reason that they are called a good friend. Thus good friendship has been explained at length.

And how is the summary meaning here to be known? It is that the good friend is good and deeply devoted in mind, is by nature compassionate, and at the very first delights in doing what is of benefit for that person and delights in doing what brings happiness 〔one〕; and further, with regard to this very benefit and happiness, understands it in accord with reality, without distortion, free from distorted views 〔two〕; and further, with regard to this very benefit and happiness, has great power and skillful means, and is able to make it accumulate and able to make it draw forth 〔three〕; and further, with regard to this very benefit and happiness, is diligent and undeclining, complete in the arousing of effort, by nature glad, and rousing energetic effort 〔four〕. One should know that, through these four causal factors, the state of the spiritual friend is gathered up, complete in every mode, whole and in brief. This is called the summary meaning of good friendship.

The Tenth Gate · Hearing the True Dharma

What is called hearing and reflecting on the true Dharma? As to what is called "the true Dharma," it is that which is proclaimed, disclosed, distinguished, and illumined by the Blessed World-Honored One, by the Buddha's disciples, by the true, the rightly-arrived, and the truly good persons. And what is this? It is the discourses, the verses in accord, the predictions … and so on down to the doctrinal discussions 〔the twelvefold division of the teaching〕; these are called the true Dharma.

"The discourses" (sūtra) — it is that the Blessed One (bhagavat) 〔the Buddha〕, in this place and that, for the sentient beings to be trained here and there, in accordance with the differences of conduct of those to be trained, proclaimed measureless speech corresponding to the aggregates, speech corresponding to the sense-bases, speech corresponding to dependent origination, speech corresponding to nutriment, speech corresponding to the truths, speech corresponding to the elements, speech corresponding to the śrāvaka vehicle, speech corresponding to the pratyekabuddha vehicle, speech corresponding to the tathāgata vehicle, speech corresponding to the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the factors of awakening, the limbs of the path, and the like, and speech corresponding to the perception of impurity, the mindfulness of breathing, the trainings, and the assurances of purity; and those who compiled the treasury of the Tathāgata's true Dharma gathered together such manifold holy speech, so that the holy teaching might long endure, arranging it in order and compiling it in order by way of beautiful and wondrous names, phrases, and syllables in accord with what was fitting — that is, stringing and stitching together the various true, good, and wondrous meanings able to draw forth benefit and able to draw forth the holy life. These are called the discourses.

"The verses in accord" (geya) — it is that in the middle or at the end one proclaims stanzas (gāthā), or proclaims a discourse whose meaning is not yet drawn out. These are called the verses in accord. "The predictions" (vyākaraṇa) — it is that herein one predicts such matters as where the disciples will be reborn after their lives have passed, or one proclaims a discourse whose meaning is already drawn out. These are called the predictions. "The chants" (gāthā) — it is not the direct saying but the saying in verse-lines (whether two lines, three lines, four lines, five lines, six lines, and so on). These are called the chants. "The utterances" (udāna) — it is that herein the name and clan of the one who could request are not shown, and, so that the true Dharma may long endure, it is spoken without being requested. These are called the utterances. "The occasions" (nidāna) — it is that herein the name and clan of the one who could request are shown, and it is spoken because of a request, together with the discourses of individual liberation corresponding to the discipline, which have a cause and a condition. These are called the occasions. "The parables" (avadāna) — it is that herein there is speech by way of parable, and because of the parable the fundamental meaning becomes clear and pure. These are called the parables. "The past events" (itivṛttaka) — it is the teachings whose matters and meanings correspond to former lives. These are called the past events. "The birth stories" (jātaka) — it is that herein one proclaims how, in past lives in this place and that, the World-Honored One died and was born, practiced the bodhisattva's conduct, and practiced the difficult practices. These are called the birth stories. "The extensive expositions" (vaipulya) — it is that herein one expounds at length the whole path of the bodhisattvas, so that one may cultivate and realize unsurpassed perfect awakening, the ten powers, the fearlessnesses, unobstructed knowledge, and all such qualities. These are called the extensive expositions. "The marvels" (adbhutadharma) — it is that herein one proclaims the most wondrous, rare, and surpassing qualities — whether shared or unshared, surpassing all others, surpassing all the world, and approved by common consent — of the buddhas, the buddhas' disciples, monks and nuns, probationary nuns (śikṣamāṇā), male and female novices 〔the śrāmaṇera and śrāmaṇerī〕, and laymen and laywomen 〔the upāsaka and upāsikā〕, and so on. These are called the marvels. "The doctrinal discussions" (upadeśa) — it is all the matrices (mātṛkā) 〔the mothers-of-the-text〕 and the Abhidharma, which investigate the very deep meaning of the discourses (sūtra) 〔the scriptures〕 and expound the essentials of all the discourses. These are called the doctrinal discussions.

These twelvefold divisions of the teaching are subsumed under the three baskets: the discourses, the verses in accord, the predictions, the chants, the utterances, the parables, the past events, the birth stories, the extensive expositions, and the marvels are called the Sūtra Basket 〔the Basket of Discourses〕; the occasions are called the Vinaya Basket 〔the Basket of Discipline〕; the doctrinal discussions are called the Abhidharma Basket 〔the Basket of Treatises〕. Thus these twelvefold divisions of the teaching are subsumed under the three baskets. All this is proclaimed in common by the true, the rightly-arrived, and the truly good persons, and is therefore called the true Dharma. Because one listens to and hears this, it is called hearing the true Dharma. And what is this? It is that, suppose there is one who receives and retains the Sūtra Basket, the Vinaya Basket, or the Abhidharma Basket; who receives and retains together the Sūtra and Vinaya Baskets, the Sūtra and Abhidharma Baskets, or the Vinaya and Abhidharma Baskets; or who receives and retains all three, the Sūtra, Vinaya, and Abhidharma Baskets. All of this is called hearing the true Dharma. This hearing of the true Dharma is again of two kinds: first, hearing its words; second, hearing its meaning.

The Eleventh Gate · Reflecting on the True Dharma

What is called reflecting on the true Dharma? It is that, suppose there is one who, relying on the true Dharma heard and believed, dwells alone in a quiet, empty place, keeping away from the six kinds of matters that should not be pondered — namely, pondering the self, pondering sentient beings, pondering the world, pondering the karmic fruit and maturation of sentient beings, pondering the meditative range of those in absorption, and pondering the buddhas and the buddhas' range 〔these six are beyond the reach of ordinary pondering; to ponder them merely disorders the mind〕 — and only rightly contemplates the "particular mark and general mark" of all dharmas.

This contemplating is again of two kinds: first, reckoning up the dharmas by skillful means through the "mode of enumeration"; second, examining the qualities and faults of the dharmas in accord with right principle through the "mode of assessment." Whether one reflects on teachings associated with the aggregates or on any of the other teachings mentioned above, one reflects on all of them by the skillful means of these two modes: enumeration and assessment.

How does one contemplate the teaching corresponding to the aggregates through the "mode of enumeration"? It is thus: what is spoken of as "form" — that is, the ten form-bases and the forms subsumed under the dharma-base — is called the aggregate of form; what is spoken of as "feeling" — that is, the three kinds of feeling — is called the aggregate of feeling; what is spoken of as "perception" — that is, the sixfold body of perception — is called the aggregate of perception; what is spoken of as "formations" — that is, the sixfold body of volition and the rest — is called the aggregate of formations; what is spoken of as "consciousness" — that is, the sixfold body of consciousness and the rest — is called the aggregate of consciousness. This is called contemplating the teaching corresponding to the aggregates through the mode of enumeration; or, by this mode of enumeration, pondering them one by one in their successive differences, one should know that there are then measureless differences.

How does one contemplate the teaching corresponding to the aggregates in accord with right principle through the "mode of assessment"? It is examining without distortion in accord with the "four principles." Which four? First, the principle of dependence; second, the principle of function; third, the principle of establishment-by-proof; fourth, the principle of the way-things-are.

What is "the principle of dependence"? In brief there are two kinds of dependence: first, dependence for arising — the aggregates arise through the force of the various causes and conditions, and their arising must depend on those causes and conditions; second, dependence for designation — the aggregates are designated through the bodies of names, phrases, and syllables, and their designation must depend on those names, phrases, and syllables. These are the aggregates' dependence in arising and in designation. It is this very dependence for arising and dependence for designation, in the arising of the aggregates and the designating of the aggregates, that is called "the skillful means of the yoga of principle," and it is therefore spoken of as the principle of dependence.

"The principle of function" — it is that, once the aggregates have arisen, through their own conditions they have their own functions, each distinct: the eye is able to see form, the ear is able to hear sound, the nose is able to smell scent, the tongue is able to taste flavor, the body is able to feel the tangible, and the mind is able to cognize dharmas; form is the object of the eye and what the eye ranges over, and so on down to dharmas being the object of the mind and what the mind ranges over. The distinct functions of the other phenomena of this kind within their respective domains should likewise be understood. It is the principle — the skillful means of the yoga — that lies in these dharmas' each having its distinct function, all of which is called the principle of function.

"The principle of establishment-by-proof" — it is that "all the aggregates are impermanent, arisen from the assemblage of conditions, suffering, empty, and not-self," examined in accord with reality by way of the three means of valid knowledge: by way of the authoritative teaching 〔the means of holy words〕, by way of direct perception, and by way of inference. Verifying the principle by these three means of valid knowledge, those who have wisdom rightly grasp, settle, and establish in mind that "all the aggregates are impermanent in nature, arisen-from-the-assemblage-of-conditions in nature, suffering in nature, empty in nature, and not-self in nature." Such and the like is called the principle of establishment-by-proof.

"The principle of the way-things-are" — it is this: for what cause and condition are those aggregates of such a kind, and the receptacle-worlds arranged in such a way? For what cause and condition does earth have solidity for its mark, water wetness for its mark, fire warmth for its mark, and wind lightness-and-motion for its mark? For what cause and condition are the aggregates impermanent, the dharmas not-self, and nirvāṇa quiescent? For what cause and condition does form have the mark of deterioration, feeling the mark of experiencing, perception and the rest the mark of cognizing, formations the mark of fashioning, and consciousness the mark of discerning? Because those dharmas are "such by their fundamental nature, such by their own nature, such by their dharma-nature" — this very way-things-are is called "the skillful means of the yoga of principle"; and whether it be just so, or otherwise than so, or not so, all of it takes the way-things-are as its ground and all of it returns to the principle of the way-things-are, making the mind abide and making the mind clear. This is called the principle of the way-things-are.

This is called examining the teaching corresponding to the aggregates in accord with the four principles. As one examines the teaching corresponding to the aggregates through the mode of enumeration and the mode of assessment, so through these two modes one examines all the rest of the teaching. This whole is called scrutinizing rightly, examining, and contemplating all the true Dharma that has been spoken. This is called hearing and reflecting on the true Dharma.

The Twelfth Gate · Freedom from Obstruction

What is called freedom from obstruction? This freedom from obstruction is in brief of two kinds: first, that resting on the inner; second, that resting on the outer. I shall first speak of "obstruction resting on the inner and obstruction resting on the outer"; what is contrary to these, one should know, is precisely the two kinds of freedom from obstruction.

What is called "obstruction resting on the inner"? It is that, suppose there is one who has not cultivated merit in former lives; and because they have not cultivated merit, they cannot from time to time obtain the fitting requisites of life (clothing, food, seats and bedding, medicines for illness, and other utensils); who has sharp greed and long-standing greed, sharp anger and long-standing anger, sharp delusion and long-standing delusion; or who has amassed and wrought much disease-causing karma in former lives, and because of that has many diseases; or who, through present unbalanced conduct, has wind, heat, and phlegm again and again arising, or has undigested food remaining within the body; or who eats coarse and heavy fare, has many affairs, many undertakings, much to do, and much intercourse with crowds, being fond of business, of talk, of sleep, of noisy crowds, of dwelling mixed among others, and of idle proliferation, and being fond of self-exaltation, distraction, negligence, and dwelling in an improper place. Such and the like — one should know all of it is called obstruction resting on the inner.

What is called "obstruction resting on the outer"? It is that, suppose there is one who relies on an unvirtuous person, and through that cause cannot from time to time obtain fitting instruction and admonition; or who dwells in a bad place, where, in the daytime, there are many kinds of noisy, mixed crowds gathering and various disturbing events, and, in the night, many kinds of loud voices, great sounds, and the din of a great crowd, and again various kinds of sharp and bitter vile touches of wind and sun, or various kinds of frights and terrors from humans and non-humans. Such and the like — one should know all of it is called obstruction resting on the outer. Thus the inner and outer obstructions have been explained at length.

And how is the summary meaning here to be known? It is that herein there are in brief three obstructions: first, the obstruction to effortful practice; second, the obstruction to seclusion; third, the obstruction to quiescence.

"The obstruction to effortful practice" — it is that, when this obstruction is present, one has no capability and no power for any effortful practice with respect to the wholesome things. And what is this? It is chronic ailments, hardship, and grave illness; wind, heat, and phlegm arising again and again; or undigested food remaining within the body; or being bitten and stung by snakes, scorpions, centipedes, and millipedes; or being harassed by humans and non-humans; and, moreover, being unable to obtain clothing, food, bedding, medicines, and other utensils. All such things, it should be known, are called the obstruction to effortful practice.

What is "the obstruction to seclusion"? First, eating coarse and heavy fare; second, having many affairs, many undertakings, and much to do, or being fond of business, whereby, delighting in all sorts of business, one's mind scatters among this affair and that. Third, being fond of talk,though one has the capability and great power for the cultivation of seclusion, cutting off, and quiescence, yet with mere reciting one becomes content. Fourth, being fond of sleep,constantly bound by sluggishness and drowsiness, indolent by nature, taking sleeping, leaning, and lying down as pleasures. Fifth, being fond of noisy crowds,delighting to talk with laity and renunciants of the discourse on kings, the discourse on thieves, the discourse on food, the discourse on drink, the discourse on fine clothing, the discourse on the courtesans' lanes, the discourse on the various lands, the discourse handed down of great men, the discourse handed down of the world, and the discourse handed down of the great sea, and the like — the vain, ornate discourses that draw forth what is meaningless — thus idling away the days. Sixth, greatly delighting to gather often with crowds,whereby, among this affair and that, the mind is set moving and disturbed. Seventh, being fond of dwelling mixed among others,whereby, laity and renunciants alike, if one has not yet met them one longs to see them, and once one has met them one does not wish to part. Eighth, being fond of idle proliferation,delighting in the world's various idle proliferations, glad to press forward where one ought to turn toward practice, and gladly casting off the good yoke amid seclusion. All such numerous obstructive things, it should be known, are called the obstruction to seclusion. When this obstruction is present, it is hard to relinquish attachment to the wilderness, the mountain forests, and the open wastes, and one cannot dwell in the wilderness, among the tombs, beneath the trees, or in an empty quiet room.

"The obstruction to quiescence" — it is that "quiescence" means tranquillity (śamatha) 〔calming〕 and insight (vipaśyanā) 〔contemplation〕; there is the obstruction to tranquillity and the obstruction to insight.

"The obstruction to tranquillity" — it is negligence and dwelling in an improper place. Through negligence, either sluggishness and drowsiness bind the mind, or, having attained only tranquillity, one gives rise to relish for it, or the mind gladly enters upon what is inferior, or the mind gladly clings to what is dull; and by dwelling in such an improper place, humans or non-humans, noisy and mixed, disturb one, others harass one, and the mind gallops outward and scatters. This is called the obstruction to tranquillity; it should be known that this obstruction directly obstructs quiescence.

"The obstruction to insight" — it is being fond of self-reliant exaltation and being distracted. As for "being fond of self-reliant exaltation": suppose there is one who thinks thus — "I was born into a high clan, went forth in pure faith, am not inferior; the other monks are not so" — and through this exalts and elevates himself and disparages others; likewise, he thinks, "I was born into a wealthy clan and went forth in pure faith; I am not poor or deprived. I am furnished with fine appearance, delightful to behold and dignified; I am of much learning, retain what I have heard, and have accumulated my hearing; I am skilled in speech and complete in my words. The other monks are not so" — and through this exalts and elevates himself and disparages others; and because he thus exalts himself, he cannot from time to time respectfully question monks who are advanced in years, of much knowledge, and long-cultivated in the holy life, and those monks in turn do not from time to time open up for him what is not yet opened, or make clear for him what is not yet made clear, or earnestly and by wisdom penetrate the deep meaning of the phrases and disclose it to him by skillful means, on down to making his knowledge and vision pure — this is called the obstruction to insight of being fond of self-reliant exaltation. Again, suppose there is one who, having attained only a small portion of inferior knowledge and vision, dwells securely thereby, and through this exalts himself, and because he exalts himself he gives rise to contentment and seeks nothing higher — this is called the obstruction to insight in which one is fond of self-reliant exaltation and abides therein. As for "being distracted": suppose there is one whose faculties are not quiescent, whose faculties are distracted and clamorous, who at all times thinks evil thoughts, speaks evil speech, and does evil deeds, and cannot abide steadily or firmly in contemplating the dharmas, whereby his insight cannot be complete and cannot attain purity — this is called the obstruction to insight of distraction. Thus two things obstruct tranquillity (much negligence and dwelling in an improper place), and two things obstruct insight (being fond of self-reliant exaltation and being distracted).

Thus both the obstruction to tranquillity and the obstruction to insight are together called the obstruction to quiescence. This is called the summary meaning of obstruction. This very summary meaning together with the foregoing extensive explanation, taken together as one, is called obstruction. What is contrary to this obstruction, one should know, is freedom from obstruction — that is, the non-existence, the being-far-removed, the not-conjoining, and the not-coming-together of this obstruction is called freedom from obstruction.

The Thirteenth Gate · Cultivating Generous Giving

What is called generous giving? It is that, if a giving is by its nature without fault, and one cultivates giving in order to adorn the mind, to accompany the mind, to provide for the yoga, and to attain the higher goal, this is called generous giving.

Question: Who is able to give? Who is given to? With what does one give? What is the mark of giving? How does one give? For what reason does one give? — By these factors, the nature of giving is without fault.

〔Who is able to give〕 Answer: "The one able to give" means the giver and the donor. What is the giver? What is the donor? If one gives with one's own hand, this is called the giver; if one gives one's own property, and gives gladly, not unwillingly, this is called the donor.

〔Who is given to〕 "The one given to" means the four kinds of recipients: first, the suffering; second, the benefactors; third, the beloved; fourth, the venerable. What are "the suffering"? They are the poor, beggars, wayfarers, the needy, the blind, the deaf and dull, the destitute, the resourceless, those lacking the requisites of life, and others of the same kind; these are called the suffering. What are "the benefactors"? They are father and mother, the wet-nurse, those who reared one, those who raised one; or those who could ferry one across in the wilderness and the sandy wastes, those who could relieve one in times of famine, those who came to the rescue when one dreaded an enemy, those who could release one when one was bound in fetters, those who came to the aid and treatment when one met with illness, those who taught one benefit and taught one happiness, those who drew forth benefit and drew forth happiness, those who were companions amid all sorts of affairs, who shared one's joys and shared one's sorrows, and who did not abandon one when calamity struck, and others of the same kind; these are called benefactors. What are "the beloved"? They are one's kin and friends, in whose presence there is love and there is respect, or who speak trustingly, or who often speak and converse and keep company, or who are on intimate terms, and others of the same kind; these are called the beloved. What are "the venerable"? They are the ascetics and brahmins, those approved by common consent in the world as worthy and good, those free from doing harm and those utterly free from harming, those free from craving, those who practice for the taming of craving, those free from anger, those who practice for the taming of anger, those free from delusion, those who practice for the taming of delusion, and others of the same kind; these are called the venerable.

〔With what does one give〕 "With what one gives" — in brief, one practices generous giving using either things counted as sentient or things counted as non-sentient. What is practicing generous giving with "things counted as sentient"? It is either wife and children, servants and laborers, or elephants, horses, pigs, cattle, sheep, chickens, ducks, camels, mules, and the like, or other grown men and grown women, boys and girls, or again one's own inner body — head, eyes, hands, feet, blood, flesh, bone, and marrow — bestowed according to their wish (this is what the bodhisattvas practice, and is not the giving that is meant here). Only if someone truly has mastery, power, or control over those sentient beings; if it is proper to give them to another; if the giver incurs no fault in giving; if the gift does not cause resentment in another's mind; and if one knows that those beings will not thereby be harmed or troubled, is it called faultless generous giving with things counted as sentient. What is practicing generous giving with "things counted as non-sentient"? In brief there are three kinds of things: first, wealth-things (pearl-gems, true pearls, lapis lazuli, conch and cowrie, jade discs, coral, carnelian, colored stones, native-hued 〔gold〕 and dyeable 〔silver〕, red pearls, right-spiraling 〔"right-spiraling": the right-spiraling conch-shell, a mark of good fortune; this character in the base text reads 右旋 "right-spiraling," while the Song, Yuan, and Ming editions read 布施 "giving," and the Sheng edition reads 右施 "right-giving" — all three readings are recorded〕, or the various precious treasures, gold and silver, clothing, utensils, incense, and garlands); these and other things of the same kind are called wealth-things. Second, grain-things (things that may be eaten or drunk — barley, wheat, rice, millet, panic-millet, sesame, and the greater and lesser beans; sugarcane, grapes, milk and curd, fruit juice, and all sorts of drinks); these and other things of the same kind are called grain-things. Third, estate-things (fields and dwellings, shops and stalls, and the erecting of merit-houses, monasteries, and the like); these and other things of the same kind are called estate-things. This is called faultless generous giving with things counted as non-sentient. All things counted as sentient and non-sentient are together called the things used in giving.

〔What is the mark of giving〕 "The mark of giving" means the volition that operates conjoined with non-greed — the fashioning act of mind, together with the bodily act and verbal act that arise from it — in relinquishing the thing given (whether relinquishing one's own continuum or relinquishing another's continuum). This is called the mark of giving.

〔How does one give?〕 One gives through pure faith, through the view derived from the right teaching, through the view that deeds bear fruit, and with utmost earnestness; with a reverent mind one gives with one's own hand and does not slight the recipient; one gives at the proper time, meets another's pressing need, and does not harm or trouble another; lawfully and impartially, one does not give wealth amassed by cruel violence, but gives fresh and clean things, fine and wondrous things, and pure things, whereby self and other are both without fault; one gives repeatedly to subdue the stain of miserliness and accumulate the strength of giving; before giving the mind rejoices, while giving the mind is pure, and after giving it has no regret. This is what is meant by "thus one gives."

〔For what reason does one give〕 "For what reason one gives" — one gives out of loving-kindness and compassion (toward the suffering), or one gives out of gratitude (toward benefactors), or one gives out of love, respect, and trusting devotion (toward the beloved), or one gives seeking the surpassing qualities, worldly and world-transcending (toward the venerable). Through these factors one cultivates generous giving; and by these marks, whether laity or renunciant, one practices giving in order to adorn the mind, to accompany the mind, to provide for the yoga, and to attain the higher goal. Because of this, the nature of the giving is without fault, and this is called generous giving.

The Fourteenth Gate · The Adornments of the Ascetic

What is called the adornments of the ascetic? The summary verse 〔uddāna〕 says:

〔Verse〕 Right faith, without flattery, few illnesses, energetic effort, and wisdom; furnished with few wishes, contentment, being easy to support, and being easy to satisfy; the qualities of the purifying practices, dignity, knowing the measure, the ways of the good; furnished with the marks of the wise, endurance, gentle harmony, and being worthy and good.

It is that, suppose there is one furnished with right faith, without flattery or crookedness, with few illnesses, energetic by nature, accomplished in wondrous wisdom, of few wishes, content, easy to support, easy to satisfy, fully accomplished in the qualities of the purifying practices (the dhūta), dignified, knowing the measure, fully accomplished in the ways of the worthy and good, fully accomplished in the marks of the wise, enduring, gentle and harmonious, and worthy and good by nature.

What is being "furnished with right faith"? It is being of much pure faith, much right reverence and compliance, giving rise much to firm conviction, and much good wish and delight; toward the wholesome dharmas and toward the Great Master, giving rise to deep pure faith, without confusion and without doubt; toward the Great Master, being reverent, respectful, attending upon, and making offerings; and single-mindedly drawing near, relying on, and dwelling by. And as toward the Great Master, so likewise toward the Dharma, toward the fellows in the holy life, toward all the instructions and admonitions of the trainings, toward the making of offerings, toward non-negligence, and toward concentration. This is called being furnished with right faith.

What is being "without flattery or crookedness"? It is being of pure substance, upright by nature, and revealing oneself in accord with reality 〔not concealing anything〕 before the Great Master and the wise fellows in the holy life. This is called being without flattery or crookedness.

What is having "few illnesses"? It is being free from illness by nature, digesting in accord with the seasons, appropriating in balance, neither too warm nor too cold, without any harm, and at ease from time to time, so that what is eaten, drunk, chewed, and tasted is easily and rightly digested 〔assimilated〕. This is called having few illnesses.

What is being "energetic by nature"? It is being able to abide with strength, with diligence, with courage, firm and fierce; among the wholesome dharmas being able not to cast off the yoke 〔not to set down the burden〕; diligent and untiring, complete in the arousing of effort, able to accomplish things, and personally attending upon the wise fellows in the holy life. This is called being energetic by nature.

What is being "accomplished in wondrous wisdom"? It is having acuteness, mindfulness, and awareness all complete; the faculties not dull, not stupid, not mute, and not speaking by another's hand 〔not needing another to speak for one〕; having the power to understand the meaning of the dharmas well spoken and ill spoken, and being fully accomplished in the innate awareness-wisdom and the awareness-wisdom of applied practice. This is called being accomplished in wondrous wisdom.

What is "having few wishes"? It is, though accomplished in the good qualities of few wishes and the like, not wishing others to know that "I am furnished with few wishes and accomplished in these qualities." This is called having few wishes.

What is "contentment"? It is with any one sort of clothing, food, bedding, and the like, giving rise to gladness and to right contentment; with regard to clothing not yet obtained, whether coarse or fine, having no further longing or deliberation; and with regard to what is already obtained, using it without defilement and without attachment; and so likewise with food and bedding. This is called contentment.

What is being "easy to support"? It is being able, alone and by oneself, to nourish oneself well, without depending on others (whether servant-boys or other people), and moreover not pursuing surplus wealth and treasure, which would cause donors and the like to reckon one hard to support. This is called being easy to support.

What is being "easy to satisfy"? It is obtaining but little and sustaining oneself; if one obtains what is coarse and worn, one likewise sustains oneself. This is called being easy to satisfy.

"Accomplished in the qualities of the purifying practices" — that is, always begging for food, begging for food in sequence, eating at a single sitting only, taking one's fill first and then eating, keeping only the three robes, keeping only felt robes, keeping refuse-heap robes, dwelling in the wilderness, ever dwelling beneath the trees, ever dwelling in the open, ever dwelling among the tombs, ever seated upright, and dwelling in one's seat as it is 〔the various ascetic practices, the dhūta〕; the qualities of the purifying practices resting on food, on robes, and on the various furnishings are either twelve kinds or thirteen kinds. Within begging for food there is a twofold division: first, begging for food as it comes (receiving food according to the houses one comes and goes past, taking whatever one gains); second, begging for food in sequence (entering the lanes, going from house to house begging, and receiving food according to what appears and is obtained, not raising one's hand high to pass over toward another house in the wish to obtain fine food, and so on down to setting one's hope on obtaining much). One should know that herein: if one takes begging for food as undifferentiated, there are only twelve; if one takes begging for food as differentiated 〔dividing it into as-it-comes and in-sequence〕, there are then thirteen.

"Eating at a single sitting only" — sitting on one seat, receiving all that ought to be eaten, and once one has risen from that seat, never eating again. This is called eating at a single sitting only. "Taking one's fill first and then eating" — for the sake of eating, one sits on a fitting seat, and before eating one first fully receives all that ought to be eaten, rightly knowing "I now receive only this much food and drink, and will sustain myself thereby" and "beyond this I shall certainly not eat"; having received it thus, only then does one eat. This is called taking one's fill first and then eating. "Keeping only the three robes" — sustaining oneself with only three robes; what are the three robes? First, the saṃghāṭī 〔the great robe〕; second, the uttarāsaṅga 〔the upper robe, of seven strips〕; third, the antarvāsa 〔the lower robe, of five strips〕; apart from these, one never stores up surplus robes. This is called keeping only the three robes. "Keeping only felt robes" — the robes one keeps (whether the three robes or surplus robes) are all made of wool-felt, and one never stores up other kinds of made robes. This is called keeping only felt robes. "Keeping refuse-heap robes" — the robes that others have discarded, cast into the streets, lanes, markets, shops, roads and byroads, or soiled with excrement, or smeared and stained with excrement, pus, blood, snot, and spittle; one takes such impure cloth, removes the coarse filth, firmly washes it, sews and dyes it, and keeps it. This is called keeping refuse-heap robes. What is "dwelling in the wilderness"? It is dwelling in the empty and quiet mountain forests and open wastes, using the furthermost bedding, keeping far from all villages and settlements. This is called dwelling in the wilderness. "Ever dwelling beneath the trees" — ever vowing to dwell beneath the trees, resting on the roots of the trees. This is called ever dwelling beneath the trees. "Ever dwelling in the open" — ever vowing to dwell in the open, in a place without cover or shelter. This is called ever dwelling in the open. "Ever dwelling among the tombs" — ever vowing to dwell among the burial mounds, the places where the dead are sent off with their corpses. This is called ever dwelling among the tombs. "Ever seated upright" — on a large bed, a small rope-bed, or a seat of grass and leaves, sitting with the body upright and passing the days thus, never leaning one's back or side against the bed, wall, tree, or seat. This is called ever sitting upright. "Dwelling in one's seat as it is" — with the grass seat or leaf seat one sits and lies upon, one sits and lies constantly on the grass seat or leaf seat laid out as before, and once it is laid out one never turns it over and repairs it again and again. This is called dwelling in one's seat as it is.

Question: Why are they called "the qualities of the purifying practices"? Answer: It is like wool or fine wool-cloth 〔fine woolen felt〕 in the world: before it is beaten, plucked, teased, and pulled apart, it clings together, is neither soft nor light, and is unfit for making into thread, felt, and cushions; but once beaten, plucked, teased, and pulled apart, it scatters loose, becomes soft, light, and fine, and is fit for making into thread, felt, and cushions. So too the practitioner: through greed for food, greed for clothing, and greed for furnishings, the mind is defiled and attached to food, clothing, and furnishings; and that person, through these qualities of the purifying practices, is able to purify and refine, making the mind upright, soft, light, and fine, capable, in accord and resting well, and able to cultivate the holy life — and therefore they are called the qualities of the purifying practices. 〔The pairings:〕 With respect to food there is greed for tasty food and greed for much food, which are able to obstruct the cultivation of good: to cut off greed for tasty food, one always begs for food and begs in sequence; to cut off greed for much food, one eats at a single sitting only and takes one's fill first and then eats. With respect to clothing there is greed for many robes, greed for a soft touch, and greed for the fine and wondrous: to cut off greed for many robes, one keeps only the three robes; to cut off greed for a soft touch, one keeps only felt robes; to cut off greed for the fine and wondrous, one keeps refuse-heap robes. With respect to furnishings there is greed for noisy crowds, greed for buildings, greed for the pleasure of leaning and the pleasure of lying, and greed for furnishings: to cut off greed for noisy crowds, one dwells in the wilderness; to cut off greed for buildings, one ever dwells beneath the trees, in the open, and among the tombs (and to cut off greed for lust, one ever dwells among the tombs); to cut off greed for the pleasure of leaning and lying, one ever sits upright; to cut off greed for furnishings, one dwells in one's seat as it is. This is called being accomplished in the qualities of the purifying practices.

What is "Dignity" — being able to accomplish the dignified bearing in going and returning, in looking down and looking up, in bending and stretching, and in carrying the saṃghāṭī, carrying the robes, and carrying the bowl. This is called dignity.

What is "knowing the measure"? It is with regard to the clothing, food, furnishings, medicines, and various utensils that faithful brahmins, householders, and lay-lords bestow to the utmost, gathering in a measured way 〔not craving much〕. This is called knowing the measure.

What is "Accomplished in the ways of the worthy and good" — whether born into a high clan or born into a wealthy clan, one goes forth in pure faith, of fine countenance, delightful to behold and dignified, furnished with much learning, and complete in speech; or, having obtained but a little knowledge, a little vision, and a little dwelling-in-ease, one does not through this exalt oneself or disparage others, is able to know that "only the practice of the Dharma in accord with the Dharma is what is true and real," and, having understood this, energetically practices the Dharma in accord with the Dharma. This is called being accomplished in the ways of the worthy and good.

What is "Accomplished in the marks of the wise" — by the mark of one's deeds one is shown to be a fool, and by the mark of one's deeds one is shown to be wise: fools think evil thoughts, speak evil speech, and do evil deeds; the wise think good thoughts, speak good speech, and do good deeds. This is called being accomplished in the marks of the wise.

What is "Endurance" — not returning abuse for abuse, not returning anger for anger, not returning a blow for a blow, not returning mockery for mockery; and being able to bear cold and heat, hunger and thirst, mosquitoes and gadflies, wind and sun, the poisonous touch of snakes and scorpions, the encroachments of others and their coarse, evil speech, and the sharp, hard, acrid, cutting, and life-robbing sufferings arising within the body — being by nature enduring and having the capacity to take them in. This is called endurance.

What is "Gentle harmony" — toward the Great Master and the rest, being fully accomplished in bodily acts, verbal acts, and mental acts of loving pity; sharing in common with the wise fellows in the holy life the enjoyment of what ought to be enjoyed; with all food and drink having nothing kept privately, but using what has been lawfully gained and lawfully obtained, fallen into the bowl and gathered by the bowl; sharing the same precepts and the same views, and accomplishing these six things that are delightful, lovable, and worthy of esteem, free from contention, easy to dwell with, and by nature not troubling to others; ever making the fellows in the holy life glad while dwelling together in one place 〔that is, the six points of reverent harmony〕. This is called gentle harmony.

What is "Worthy and good" — being far removed from frowning, with an open countenance and level gaze, smiling and speaking first, ever using kindly speech, by nature much gathering in good-Dharma companions, and pure in body and mind. This is called being worthy and good.

If one accomplishes such dharmas, one delights in the true Dharma and delights in the qualities, and does not delight in gain, honor, and praise; nor does one accomplish the two wrong views of over-affirmation and under-denial — never over-affirming what is not existent, never under-denying what really exists; with regard to the various ornate-worded compositions of the world — the worldly, ornately embellished phrases and poetic discourses — one is able to know rightly that they are meaningless and without benefit, and so keeps far from them, casts them off, does not practice or love them, and does not spread them; one does not delight in storing up surplus robes and bowls; one keeps far from dwelling mixed among the laity in noisy crowds (because it increases the afflictions), and delights to dwell in harmony with the holy assembly (because it purifies and cultivates wisdom); one does not delight in gathering in kinsfolk and friends (fearing only that through such ties of kin and friendship one would draw upon oneself measureless disturbing affairs, and that if they should be ruined and lost, one would give rise to all sorts of grief, lament, sorrow, suffering, and distress); with regard to the root afflictions and the derivative afflictions that arise, one does not firmly cling to them but forthwith relinquishes, expels, and spews them out (fearing only that through the ties of these two afflictions one would give rise to the manifold sufferings of the present life and later lives); one never vainly wastes any gift of faith, never breaches the pure precepts while using a gift of faith, never disparages another's gift of faith, and never casts off the training rules one has received; one ever delights to examine one's own faults and does not delight in seeking out others' transgressions, concealing one's own good and disclosing one's own evil; even at the cost of one's life one does not deliberately breach the manifold offenses, and should one, through lapse of mindfulness, commit some small breach, one straightway and swiftly repents and removes it in accord with the Dharma; with regard to what ought to be done one is diligent and untiring, able to accomplish all one's affairs by oneself, and never seeks to have another serve as one's attendant; toward the inconceivable majesty and spiritual power and the very deep Dharma-teaching of the Blessed Buddha and the Buddha's disciples, one gives rise to deep faith and understanding and never slanders them, being able to know rightly that "this is only what the Tathāgata knows and sees; it is not my range"; and one never delights to dwell in the discourses and spells born of one's own deluded view-grasping, unreasonable perverse attachment, and evil views.

If one is furnished with such qualities, abiding thus, training thus, and adorning oneself with the various adornments of the true ascetic, it is exceedingly wondrous. It is like a person, hale and handsome, fond of adorning himself and glad to enjoy the desires, who bathes his body and head, anoints himself with fine fragrance, dons fresh white garments, and decks himself with all sorts of wondrous adornments — namely necklaces, earrings, finger-rings, wrist-bracelets, arm-bracelets, various fine jeweled seals, together with gold and silver and all sorts of flower-garlands — such adornment being exceedingly marvelous. So too the practitioner, adorning himself with the various wondrous adornments that are the qualities of the true ascetic — his virtue blazing, his majestic radiance shining everywhere — is therefore said to have the adornments of the ascetic. This is the meaning of the adornments of the ascetic.

The Second Yoga-Station opens. First, a "topic-heading uddāna" sets out the eighteen subjects that will be expounded at length in this station; then it directly expounds the first two — the twenty-eight classifications of the person, and the establishment of the person by eleven differentiating principles. Names are kept as of old (person = pudgala, "the one who repeatedly takes up the destinies," the human being; stream-enterer · once-returner · non-returner · arhat = the four fruits of the śramaṇa). Rendered clause by clause into today's language, without adding doctrine, without citing treatises, without annotating Sanskrit; where the treatise-text compresses, what it abbreviates is supplied back in 〔brackets〕.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth · the first part of the Second Yoga-Station〕

Opening: The Eighteen Subjects This Station Will Expound

Question: Within the "stage of departure" that was raised and shown in the earlier First Yoga-Station, how many classifications of persons can attain departure? And — how is the person established? What is the object? What is instruction? What is training? What are the dharmas conducive to training? What is the ruin of yoga? What is yoga? What is attention? What is the yoga practitioner, and how many kinds of doing does the yoga practitioner have? What is the cultivation of yoga? What is the fruit of cultivation? How many alternate designations (different names) are there for the person? How many persons are there? How many causes and conditions are there for establishing the person? How many kinds of Māra, and how many deeds of Māra, are there? What is "setting out in vain, without fruit" (laboring to no purpose, giving rise to the pursuit yet accomplishing nothing)?

The uddāna (the summary verse) says:

　　The persons, their establishment, the object, instruction,
　　training, the dharmas conducive to training, ruin, yoga, attention,
　　the yoga practitioner, doing, cultivation, fruit, the alternate names, the one who takes up the destinies,
　　cause, the deeds of Māra, and the fruitless — all these will be expounded at length one by one.

〔What follows first expounds the first two subjects: the classifications of the person, and the establishment of the person.〕

One · The Twenty-Eight Classifications of the Person

The differences in the classification of the person are of twenty-eight kinds. Which twenty-eight? They are: one of dull faculties, one of sharp faculties, one in whom craving is predominant, one in whom hatred is predominant, one in whom delusion is predominant, one in whom conceit is predominant, one in whom discursive thought is predominant, one who has attained the even balance, one of thin dust-nature, one coursing toward [a fruit], one abiding in a fruit, one who practices by following through faith, one who practices by following the dharma, one who is convinced through faith, one who has arrived at seeing, one who is a body-witness, one who has at most seven returns of existence, one who is "household-to-household," one who has a single interval, one who reaches parinirvāṇa in the interim, one who reaches parinirvāṇa upon being born, one who reaches parinirvāṇa without exertion, one who reaches parinirvāṇa with exertion, one who flows upward, one liberated at [certain] times, one of the unshakable dharma, one liberated by wisdom, and one liberated in both parts.

1. The person of dull faculties: that is, there is a kind of person who has achieved dull faculties, whose understanding operates, with respect to the matters that ought to be known, sluggishly and feebly (as already stated earlier). This is again of two kinds, whose marks should be known: first, one who is by original lineage of dull faculties; second, one who has not yet well cultivated the faculties.

2. The person of sharp faculties: that is, there is a kind of person who has achieved sharp faculties, whose understanding operates, with respect to the matters that ought to be known, neither sluggishly nor feebly (as already stated). This too is of two kinds: first, one who is by original lineage of sharp faculties; second, one who has already well cultivated the faculties.

3. The person in whom craving is predominant: that is, there is a kind of person who, in his various past other lives, has already cultivated, already practiced, already much cultivated the affliction of craving; by this cause and condition, in the present life, toward the things that are craved, he has sharp craving and long-lasting craving. This is named the person in whom craving is predominant.

4. The person in whom hatred is predominant: that is, one who in his past other lives has already cultivated, already practiced, already much cultivated the affliction of hatred; by this cause and condition, in the present life, toward the things that are hated, he has sharp hatred and long-lasting hatred. This is named the person in whom hatred is predominant.

5. The person in whom delusion is predominant: that is, one who in his past other lives has already cultivated, already practiced, already much cultivated the affliction of delusion; by this cause and condition, in the present life, toward the things about which he is deluded, he has sharp delusion and long-lasting delusion. This is named the person in whom delusion is predominant.

6. The person in whom conceit is predominant: that is, one who in his past other lives has already cultivated, already practiced, already much cultivated the affliction of conceit; by this cause and condition, in the present life, toward the things about which he is conceited, he has sharp conceit and long-lasting conceit. This is named the person in whom conceit is predominant.

7. The person in whom discursive thought is predominant: that is, one who in his past other lives has already cultivated, already practiced, already much cultivated discursive thought; by this cause and condition, in the present life, toward the things that are discursively thought about, he has sharp discursive thought and long-lasting discursive thought. This is named the person in whom discursive thought is predominant.

8. The person who has attained the even balance: that is, there is a kind of person who, in his past other lives, did not cultivate, did not practice, did not much cultivate craving, hatred, delusion, conceit, and discursive thought, yet who also did not once see their fault and danger, was not able to become weary of and undo them, and did not well investigate them. By this cause and condition, toward the things craved, hated, deluded about, conceited about, and discursively thought about, although he has no sharp craving and no long-lasting craving, still, when he faces those things, craving does yet arise into activity (craving and the other four are all present evenly, neither predominant nor suppressed-and-severed). As it is with craving, so it is with hatred, delusion, conceit, and discursive thought. This is named the person who has attained the even balance.

9. The person of thin dust-nature: that is, there is a kind of person who, in his past other lives, did not cultivate, did not practice, did not much cultivate the affliction of craving, yet who has already been able to see much of its fault and danger, has already been able to become weary of and undo it, and has already well investigated it. By this cause and condition, in the present life, when the things craved appear before him, among the many fine, superior-grade objects he raises only a slight and inferior craving; toward middling-grade and lower-grade objects, craving does not arise at all. As it is with craving, so it should be known with hatred, delusion, conceit, and discursive thought. This is named the person of thin dust-nature (the dust and grime of affliction being thin).

10. The person coursing toward [a fruit]: that is, the person who courses along the four coursings-toward. Which four coursings-toward? First, the coursing toward the fruit of stream-entry; second, the coursing toward the fruit of once-returning; third, the coursing toward the fruit of non-returning; fourth, the coursing toward the fruit of arhatship. This is named the person coursing toward [a fruit].

11. The person abiding in a fruit: that is, the person who abides in the four fruits. Which four fruits? First, the fruit of stream-entry; second, the fruit of once-returning; third, the fruit of non-returning; fourth, the fruit of arhatship. This is named the person abiding in a fruit.

12. The person who practices by following through faith: that is, there is a kind of person who requests instruction and admonition from another, and by that strength cultivates-and-realizes the practice toward the fruit; he does not, by the dharma that he has himself heard, received, brought to a conclusion, thought over, weighed, and examined, having his own competence and his own force, practice by following the dharma — but only, following after another, practices out of faith. This is named the person who practices by following through faith.

13. The person who practices by following the dharma: that is, there is a kind of person who is able, by the dharma that he has himself heard, received, brought to a conclusion, thought over, weighed, and examined, having his own competence and his own force, to practice by following the dharma, and who need not request instruction and admonition from another in order to cultivate-and-realize the practice toward the fruit. This is named the person who practices by following the dharma.

14. The person convinced through faith: that is, that person who practices by following through faith, at the time when — through another's instruction and admonition — he reaches and gains the touching-realization of a śramaṇa-fruit, is then named the person convinced through faith.

15. The person who has arrived at seeing: that is, that person who practices by following the dharma, at the time when he reaches and gains the touching-realization of a śramaṇa-fruit, is then named the person who has arrived at seeing (having arrived by seeing the truths).

16. The person who is a body-witness: that is, there is a kind of person who, with respect to the eight liberations, is able to enter and emerge in forward and reverse order, and bears witness with the body, abiding in them for the most part, yet has not yet been able to realize the perpetual exhaustion of the outflows. This is named the person who is a body-witness.

17. The person who has at most seven returns of existence: that is, there is a kind of person who has already been able to perpetually sever the three fetters — the view of the transitory collection, the clinging to precepts-and-observances, and doubt — has gained the fruit of stream-entry, and has become one of "the dharma of not-falling" (one who will surely never fall into an evil destiny), determinedly heading toward awakening. He takes birth, going and coming among gods and humans, at most seven times over, and then realizes the limit of suffering (the exhaustion of suffering). This is named the person who has at most seven returns of existence.

18. The person who is "household-to-household": there are two kinds of household-to-household. First, god-household-to-household; second, human-household-to-household. God-household-to-household is one who, in the heavens, is reborn from one household into another household, now going, now coming, and realizes the limit of suffering; human-household-to-household is one who, among humans, is reborn from one household into another household, now going, now coming, and realizes the limit of suffering. It should be known that both of these are stream-enterer persons (ones in the stream-entry station who are nearing the once-returner).

19. The person of a single interval: that is, that once-returner person who, coursing in the coursing toward the fruit of non-returning, has already been able to perpetually sever the superior-grade and middling-grade afflictions of the desire realm, with only the lower grade remaining; needing only to undergo one further existence among the gods of the desire realm, he there reaches parinirvāṇa, and no longer returns to be born in this world. "A single interval" means separated by but a single [life]. This is named the person of a single interval.

20. The person who reaches parinirvāṇa in the interim: there are three kinds of person who reach parinirvāṇa in the interim (all of whom reach parinirvāṇa in the "intermediate existence" station). 　First, there is a kind: after his life ends here, the intermediate existence continues to arise; the moment the intermediate existence arises, he at once reaches parinirvāṇa. Just like a tiny sliver of kindling-fire, whose faint spark has barely leapt up when it thereupon dies away. 　Second, there is a kind: after his life ends here, the intermediate existence continues to arise; after the intermediate existence has arisen, it pauses a little while, and, not yet having headed toward the "existence-of-birth," he reaches parinirvāṇa. Just like a lump-ingot of red-hot iron, blazing and glowing crimson, from which, when it is struck with the hammer, sparks flow forth — the sparks die out before they have fallen. 　Third, there is a kind: after his life ends here, the intermediate existence continues to arise; after the intermediate existence has arisen, it has already headed toward the existence-of-birth, but, not yet having gained the existence-of-birth, he reaches parinirvāṇa. Just like that hot iron, from which, when it is beaten, sparks flow forth — the sparks fall, and, before they have reached the ground, they thereupon die away. 　These three kinds of person who reach parinirvāṇa in the interim are, taken all together, spoken of as one single kind, "the person who reaches parinirvāṇa in the interim."

21. The person who reaches parinirvāṇa upon being born: that is, one who, the very moment he is born into that (form-realm) place, thereupon reaches parinirvāṇa. This is named the person who reaches parinirvāṇa upon being born.

22. The person who reaches parinirvāṇa without exertion: that is, one who, after being born into that place, need not further rouse preparatory effort, does not apply exertion, and undergoes no toil — the noble path becomes manifest of itself and he reaches parinirvāṇa. This is named the person who reaches parinirvāṇa without exertion.

23. The person who reaches parinirvāṇa with exertion: that is, one who, after being born into that place, must rouse preparatory effort, apply great exertion, and pass through extreme toil — only then does the noble path become manifest and he reaches parinirvāṇa. This is named the person who reaches parinirvāṇa with exertion.

24. The person who flows upward: that is, there is a kind of non-returner person who, from here rising to be born into the first meditative absorption, abides there and does not reach parinirvāṇa; from there his life ends, and he again, by turns, rises to be born into each of the further, higher places of birth, up to — either reaching the Highest-of-Form Heaven, or reaching the station of neither-perception-nor-non-perception (only there reaching parinirvāṇa). "Flowing upward" means flowing-and-turning ever upward. This is named the person who flows upward.

25. The person liberated at [certain] times: that is, there is a kind of person who is of dull-faculty lineage, who, with respect to the "abiding in the pleasant state within the present dharma" (the pleasures of the various meditative concentrations) in the world, may possibly regress; or, contemplating self-harm, or guarding his liberation, he rouses himself to diligent cultivation of the practice of non-heedlessness — for the sake of guarding against regression, either abiding merely in the wholesome portion of his own share, or, through a single day and a single night, through instants, moments, and brief spans, striving to advance to the superior, yet still not having realized the utmost, most sharp [non-regression]. "Liberated at times" means that he must await the [right] time and await conditions before he can gain liberation. This is named the person liberated at [certain] times.

26. The person of the unshakable dharma: that is, there is a kind of person who is the opposite of the above (the one liberated at times) — of sharp faculties, and with respect to the abiding in the pleasant state within the present dharma he definitely does not regress; it should be known that this is named the person of the unshakable dharma.

27. The person liberated by wisdom: that is, there is a kind of person who has already been able to realize the perpetual exhaustion of the outflows, but who, with respect to the eight liberations, has not yet been able to bear witness with the body and abide in them in full measure (he has severed only the affliction-obstruction, and has not gained the attainment of cessation). This is named the person liberated by wisdom.

28. The person liberated in both parts: that is, there is a kind of person who has already been able to realize the perpetual exhaustion of the outflows, and who, moreover, with respect to the eight liberations, has already borne witness with the body and abides in them in full measure — with respect to both parts, "the part that is the affliction-obstruction" and "the part that is the liberation-obstruction (the obstruction to meditative attainment)," his mind has gained liberation. Therefore he is named the person liberated in both parts.

Two · The Establishment of the Person by Eleven Differentiating Principles

How is the person established? That is, by eleven differentiating principles it should be known that the person is established. Which eleven differentiating principles? First, the differentiation of faculties; second, the differentiation of assembly; third, the differentiation of practice; fourth, the differentiation of vow; fifth, the differentiation of the mode of coursing; sixth, the differentiation of path-and-fruit; seventh, the differentiation of preparatory effort; eighth, the differentiation of concentration; ninth, the differentiation of birth; tenth, the differentiation of regression and non-regression; eleventh, the differentiation of obstruction.

(1) Establishment by the differentiation of faculties: by the differentiation of the faculties, two kinds of person are established — first, one of dull faculties; second, one of sharp faculties.

(2) Establishment by the differentiation of assembly: by the differentiation of the assembly (one's status within the Saṅgha), seven kinds of person are established — the bhikṣu, the bhikṣuṇī, the śikṣamāṇā (the probationary female trainee), the toil-diligent male (the śrāmaṇera), the toil-diligent female (the śrāmaṇerikā), the male who serves-in-proximity (the upāsaka), and the female who serves-in-proximity (the upāsikā).

(3) Establishment by the differentiation of practice: by the differentiation of practice (one's habitual disposition of affliction), seven kinds of person are established — one in whom craving is predominant is named a "craving-practitioner," one in whom hatred is predominant is named a "hatred-practitioner," one in whom delusion is predominant is named a "delusion-practitioner," one in whom conceit is predominant is named a "conceit-practitioner," one in whom discursive thought is predominant is named a "discursive-thought-practitioner," one who has attained the even balance is named an "even-portion practitioner," and one of thin dust-nature is named a "thin-dust practitioner."

Question: By what mark should the craving-practitioner person be known? Answer: The craving-practitioner person, even toward those slight and inferior things that are craved, is yet able to give rise to the utmost, thick-and-heavy, superior-grade enwrapment of craving — how much more so toward middling-grade and superior-grade objects. And this enwrapment of craving abides within his body, continuing over a long time, binding him along for a long span. Because of the enwrapment of craving, he is subdued by the lovable dharma, yet is not able to subdue that lovable dharma. His faculties are glad-and-cheerful; his faculties are not rigid; his faculties are not harsh; his faculties are not coarse; by nature he does not delight in using evil bodily and verbal deeds to injure and vex others; he is hard to make leave [what he craves], hard to make weary of it; his resolute conviction is low and inferior; the tasks he undertakes are firm and long-enduring, his precepts firm and long-enduring, and he is able to endure and able to bear. Toward the goods of livelihood he is by nature deeply attached, giving rise to deep craving and esteem, with much delight and much cheer; he keeps far from frowning (does not knit his brow), with relaxed countenance and level gaze, smiling and speaking first. By such classes as these, it should be known, this is named the mark of the craving-practitioner.

Question: By what mark should the hatred-practitioner person be known? Answer: The hatred-practitioner person, even toward those slight and inferior things that are hated, is yet able to give rise to the utmost, thick-and-heavy, superior-grade enwrapment of hatred — how much more so toward middling-grade and superior-grade objects. This enwrapment of hatred abides within his body, continuing over a long time, binding him along for a long span. By this enwrapment of hatred, he is subdued by the hateful dharma, and is not able to subdue that hateful dharma. His faculties are withered-and-dry; his faculties are rigid; his faculties are rough-and-harsh; his faculties are coarse-and-parched; by nature he is fond of using evil bodily and verbal deeds to injure and vex others; he is easy to make leave, easy to make weary; he is fierce-and-violent, harsh of mouth, his features angular (severe-and-cutting); he has not much resolute conviction; the tasks he undertakes are not firm, not solid, his precepts not firm, not solid; he does not endure, does not bear; he has much worry and much distress, by nature fond of going against, taking things unaccommodatingly, by nature much given to grief-and-sorrow, by nature fond of coarse speech, harboring much resentment and hatred, his disposition savage-and-cruel, extremely perverse-and-malicious, fond of standing in mutual opposition; getting from another only a few words, he grows greatly incensed and greatly wrathful, abiding haggard-and-wan, prone to giving rise to fury, his brow and face knitted-and-frowning, never with a relaxed countenance, looking askance and downward, and toward others' glory and gain much given to hatred and much given to envy. By such classes as these, it should be known, this is named the mark of the hatred-practitioner.

Question: By what mark should the delusion-practitioner person be known? Answer: The delusion-practitioner person, even toward those slight and inferior things about which he is deluded, is yet able to give rise to the utmost, thick-and-heavy, superior-grade enwrapment of delusion — how much more so toward middling-grade and superior-grade objects. This enwrapment of delusion abides within his body, continuing over a long time, binding him along for a long span. By this enwrapment of delusion, he is subdued by the delusion-inducing dharma, and is not able to subdue that delusion-inducing dharma. His faculties are dim-and-dull; his faculties are stupid-and-benighted; his faculties are frail-and-weak; his bodily deeds are slow, his verbal deeds are slow; what he thinks is ill thought, what he says is ill said, what he does is ill done; he is lazy-and-slack, and does not bring the tasks he starts to completion; his eloquence in speech is thin-and-weak, his nature not sharp-and-quick, his mindfulness much given to forgetting-and-losing, and in his abiding he lacks correct knowing; what he takes up is slanted-and-wrong (crooked-and-perverse); he is hard to make leave, hard to make weary; his resolute conviction is low and inferior; he is dull-and-stupid, mute-and-dumb, using his hands in place of speech; he has no ability to comprehend the meaning of dharmas well-spoken or ill-spoken; he is entangled-and-bound by the object, drawn-and-plundered by others, dispatched-and-ordered about by others. By such classes as these, it should be known, this is named the mark of the delusion-practitioner.

Question: By what mark should the conceit-practitioner person be known? Answer: The conceit-practitioner person, even toward those slight and inferior things about which he is conceited, is yet able to give rise to the utmost, thick-and-heavy, superior-grade enwrapment of conceit — how much more so toward middling-grade and superior-grade objects. This enwrapment of conceit abides within his body, continuing over a long time, binding him along for a long span. Because of the enwrapment of conceit, he is subdued by the conceit-inducing dharma, and is not able to subdue that conceit-inducing dharma. His faculties are agitated-and-stirring; his faculties are held-high; his faculties are scattered-and-distracted; he is diligent in taking delight in adorning his own body, lofty and grand in speech, taking no pleasure in humbling himself; toward his parents, his kin, and his teachers-and-elders he is not able, time and again, to serve them in accord with the dharma; he harbors much haughtiness-and-pride, unwilling with his body to pay homage, to inquire after, to join palms, to go out to meet, or to perform the deeds of harmony-and-reverence; he exalts and raises himself, slighting and belittling others. He takes delight in gains-and-support, delights in respect-and-honor, delights in the worldly praise-and-acclaim of reputation-and-eulogy; what he does is flighty-and-frivolous, and he is fond of making mockery, teasing, and jest; he is hard to make leave, hard to make weary; his resolute conviction is broad-and-vast; his loving-kindness and compassion are slight and inferior; he reckons-and-clings to the views of "a self, a sentient being, one who lives, one who is nourished, a person, one who is born," and the rest, for the most part belonging to the superior grade; he has much enmity and much hatred. By such classes as these, it should be known, this is named the mark of the conceit-practitioner.

Question: By what mark should the discursive-thought-practitioner person be known? Answer: The discursive-thought-practitioner person, even toward those slight and inferior things that are discursively thought about, is yet able to rouse the utmost thick-and-heavy, superior-grade enwrapment of discursive thought — how much more so toward middling-grade and superior-grade objects. This enwrapment of discursive thought abides within his body, continuing over a long time, binding him along for a long span. Because of this enwrapment, he is subdued by the dharma that is discursively thought about, and is not able to subdue that dharma discursively thought about. His faculties do not stay put; his faculties are drifting-and-flighty; his faculties are agitated-and-stirring; his faculties are scattered-and-distracted; his bodily deeds are mistaken-and-erring, his verbal deeds mistaken-and-erring; he is hard to make leave, hard to make weary; he is fond of idle proliferation, delighting in idle proliferation; he has much bewilderment, much doubt, and harbors much wishful desire; his precepts are not firm, not settled, his tasks not firm, not settled; he harbors much dread-and-anxiety, his mindfulness much given to forgetting-and-losing, taking no delight in seclusion, much delighting in scattered-agitation; toward the world's various fine matters he goes drifting and turning along with craving and desire; and yet he is briskly diligent without slackness, bringing to completion the tasks he starts (his energy vigorous yet hard to rein in). By such classes as these, it should be known, this is named the mark of the discursive-thought-practitioner.

The above is what is named "the establishment of the person by the differentiation of practice."

(4) Establishment by the differentiation of vow: there may be a person who has already made the right vow in the śrāvaka vehicle, or has already made the right vow in the pratyekabuddha vehicle, or has already made the right vow in the Great Vehicle. It should be known that, among these — if a person has already made the right vow in the śrāvaka vehicle, he may be of the śrāvaka lineage, or of the pratyekabuddha lineage, or of the Great-Vehicle lineage; if he has already made the right vow toward pratyekabuddha awakening, he may be of the pratyekabuddha lineage, or of the śrāvaka lineage, or of the Great-Vehicle lineage; if he has already made the right vow in the Great Vehicle, he may be of the Great-Vehicle lineage, or of the pratyekabuddha lineage, or of the śrāvaka lineage (vow and lineage do not necessarily match). But if a person of the śrāvaka lineage has already made the right vow toward pratyekabuddha awakening, or toward unsurpassed perfect awakening — being of the śrāvaka lineage, he will later determinedly still cast off that vow, and will in the end surely abide only in the śrāvaka-vehicle vow; and it should be known that it is likewise for the person of the pratyekabuddha-vehicle lineage and of the Great-Vehicle lineage. Therefore, among these, for all these persons, the "vow" can be shifted and can be cast off, but the "lineage" is determinedly unable to be shifted, unable to be cast off. In the present sense here, it should be known that only the person "who has already made the right vow in the śrāvaka vehicle, and is of the śrāvaka lineage" is being spoken of. This is named the establishment of the person by the differentiation of vow.

(5) Establishment by the differentiation of the mode of coursing: as with the persons raised and shown before, they gain departure by relying on four modes of coursing. Which four? A mode of coursing may be "painful-and-slow in penetration," or "painful-and-swift in penetration," or "pleasant-and-slow in penetration," or "pleasant-and-swift in penetration." It should be known that, among these: if a person of dull-faculty nature has not yet gained a root meditative absorption (cultivating by relying only on the access-concentration and the like), all his modes of coursing are named "painful-and-slow in penetration" (painful to work at, and slow in penetration); if of sharp-faculty nature but not yet having gained a root meditative absorption, it is named "painful-and-swift in penetration" (painful yet swift); if of dull-faculty nature but having already gained a root meditative absorption, it is named "pleasant-and-slow in penetration" (pleasant yet slow); if of sharp-faculty nature and having already gained a root meditative absorption, it is named "pleasant-and-swift in penetration" (pleasant yet swift). This is named the establishment of the person by the differentiation of the mode of coursing.

(6) Establishment by the differentiation of path-and-fruit: that is, the "coursing along the four coursings-toward" and the "abiding in the four fruits." Those coursing along the four coursings-toward: first, the coursing toward the fruit of stream-entry; second, the coursing toward the fruit of once-returning; third, the coursing toward the fruit of non-returning; fourth, the person coursing toward the fruit of arhatship. Those abiding in the four fruits: first, the fruit of stream-entry; second, the fruit of once-returning; third, the fruit of non-returning; fourth, the fruit of arhatship. Those who turn upon the path of coursing-toward are named "ones coursing toward," and by the path of coursing-toward four kinds of person are established; those who have already gained a śramaṇa-fruit are named "ones abiding in a fruit," and by the path-and-fruit four kinds of person are established. This is named the establishment of the person by the differentiation of path-and-fruit.

(7) Establishment by the differentiation of preparatory effort: that is, the person who practices by following through faith and the person who practices by following the dharma. If, following after the faith of a person (another), he diligently cultivates right practice, he is named the person who practices by following through faith; if, toward the dharmas, not awaiting another's condition, following the vinaya (the discipline / rule), he diligently cultivates right practice, he is named the person who practices by following the dharma. This is named the establishment of the person by the differentiation of preparatory effort.

(8) Establishment by the differentiation of concentration: that is, the body-witness person, who, with respect to the eight liberations, has already borne witness with the body and abides in them in full measure, yet has not yet obtained the perpetual exhaustion of the outflows. It should be known that this kind of person, with respect to the eight liberations — "the liberation of one who, possessing form, contemplates forms; the liberation of one who, being inwardly without perception of form, contemplates outward forms; the liberation of the pure, borne witness with the body, abided in in full measure; the liberation of the station of boundless space; the liberation of the station of boundless consciousness; the liberation of the station of nothing-whatever; the liberation of the station of neither-perception-nor-non-perception; the liberation of the cessation of perception-and-feeling" — has already been able to enter and emerge, in forward and reverse order, at will. This is named the establishment of the person by the differentiation of concentration.

(9) Establishment by the differentiation of birth: that is, the person who has at most seven returns of existence, the household-to-household one, the one of a single interval, the one who reaches parinirvāṇa in the interim, the one who reaches parinirvāṇa upon being born, the one who reaches parinirvāṇa without exertion, the one who reaches parinirvāṇa with exertion, and the one who flows upward (all of them established by the mark of the differences in their "undergoing of birth"). This is named the establishment of the person by the differentiation of birth.

(10) Establishment by the differentiation of regression and non-regression: by "regression," the arhat liberated at times is established — he, with respect to the abiding in the pleasant state within the present dharma, may possibly regress; by "non-regression," the arhat of the unshakable dharma is established — he, with respect to the abiding in the pleasant state within the present dharma, definitely does not regress. This is named the establishment of the person by the differentiation of regression and non-regression.

(11) Establishment by the differentiation of obstruction: that is, the arhat liberated by wisdom and the arhat liberated in both parts. The arhat liberated by wisdom is one who has already been liberated from the affliction-obstruction, but not yet liberated from the concentration-obstruction; the arhat liberated in both parts is one who has already been liberated from the affliction-obstruction, and has also already been liberated from the concentration-obstruction, and therefore is spoken of by the name "liberated in both parts." This is named the establishment of the person by the differentiation of obstruction.

By the various differentiating principles raised and shown above, in their proper sequence, it should be known that the person is established in just this way.

The third item of the Second Yoga-Station, "the object (ālambana)." It first sets out four kinds of object (pervasive · conduct-purifying · skill-in-means · defilement-cleansing); this file covers the first two: the pervasive object (the four images that all contemplative practice holds in common, with the appended Revata-sūtra) and the conduct-purifying objects — that is, the "five mind-stilling contemplations" that counter five kinds of conduct-disposition (the impure counters greed · loving-kindness counters hatred · the dependent-origination-of-conditioned-natures counters delusion · element-analysis counters conceit · mindfulness of breathing counters discursive thinking). Technical terms are kept in their old forms, rendered phrase by phrase into today's language, without adding doctrinal exposition, without citing śāstra, without annotating Sanskrit; where the treatise-text compresses, it is filled back out within 〔brackets〕.

The Overall Framework of the Object: The Four Kinds of Objective Field

What is the object? It is that there are four kinds of objective field. Which four? First, the pervasive objective field; second, the conduct-purifying objective field; third, the skill-in-means objective field; fourth, the defilement-cleansing objective field. 〔This file covers the first two; for skill-in-means and defilement-cleansing, see 13-02-03.〕

One. The Pervasive Object (the Four Images That All Contemplative Practice Holds in Common)

What is the pervasive objective field? It too is of four kinds: first, the image accompanied by discernment; second, the image without discernment; third, the exhaustive extent of the entity; fourth, the accomplishment of the task.

(1) The image accompanied by discernment: What is the image accompanied by discernment? There is a certain person who, taking as his basis either hearing the true Dharma or receiving instruction and admonition, and by way of seeing, of hearing, of discerning, examines, discriminates, thoroughly discriminates, thoroughly investigates, and thoroughly scrutinizes — by the insight-practice (vipaśyanā) of the stage of meditative equipoise (the stage of equipoise · the stage of concentration) — the "image concordant with the object-to-be-known."

What is this "object-to-be-known" here? It is: either the impure, or loving-kindness, or the dependent-origination-of-conditioned-natures, or element-analysis, or mindfulness of breathing; or skill regarding the aggregates, skill regarding the elements, skill regarding the sense-bases, skill regarding dependent origination, skill regarding what-is-and-is-not-a-basis; or the coarseness of a lower stage and the calmness of a higher stage; or the truth of suffering, the truth of origination, the truth of cessation, the truth of the path. These are named the object-to-be-known.

As for this object-to-be-known: taking as his basis either instruction and admonition or hearing the true Dharma, he brings the attention of the stage of equipoise before him, and toward that dharma he gives rise to resolute conviction, and toward that object-to-be-known he gives rise to resolute conviction. At that time, toward the object-to-be-known, he proceeds bearing resolute conviction as though he were directly receiving it in person. Although that object-to-be-known is not truly presently received, not conjoined and present before him, and is also not some other thing of the same type, nevertheless, through the resolute conviction of the stage of equipoise, he receives a "concordant attention" and receives a "concordant manifestation" of that object-to-be-known. By this principle it is named "the image concordant with the object-to-be-known." The practitioner of contemplation, seeking out this image, thereupon examines and determines its merits and faults within that original-nature object-to-be-known. This is named the image accompanied by discernment.

(2) The image without discernment: What is the image without discernment? The practitioner of contemplation, having taken up this image-mark, no longer examines, discriminates, thoroughly discriminates, thoroughly investigates, or thoroughly scrutinizes; rather, toward this objective image alone, he stills his mind by the practice of tranquillity (śamatha) — that is, he settles the mind by nine modes of activity: settling the mind inwardly, settling it evenly, settling it steadily, settling it closely, taming, stilling, utterly stilling, making it single-directed, and holding it evenly 〔the nine mind-settlings〕. At that time he then accomplishes the object that is "the image without discernment": toward this objective image, single-directedly and in one direction he settles his mindfulness upon it, no longer examining, discriminating, investigating, or scrutinizing. This is named the image without discernment.

This image is also named the image; also named the mark of concentration; also named the field ranged over by concentration; also named the mouth of concentration; also named the gateway of concentration; also named the locus of attention; also named the inner discerning-substance; also named the light-reflection — these are all various alternative names for "the image concordant with the object-to-be-known."

(3) The exhaustive extent of the entity: What is the exhaustive extent of the entity? It is the "extent of what there is" and the "way that things truly are" of the object. What is the extent of what there is? It is that apart from the form-aggregate there is no further form, and apart from the aggregates of feeling, perception, formations, and consciousness there is no further feeling, perception, formations, or consciousness; that all conditioned entities are subsumed by the five dharmas (form, feeling, perception, formations, consciousness), that all dharmas are subsumed by the elements and the sense-bases, that all objects-to-be-known are subsumed by the four noble truths — this is named the extent of what there is (the exhausting of the measure of the entity's characteristics). What is the way that things truly are? It is that the object is the truly-real nature, the nature of suchness, possessing rational-nature through the four principles (of dependence · of function · of proving-establishment · of the way-things-are) — this is named the way that things truly are (the truly-real basic nature of the entity's characteristics). The extent-of-what-there-is and the way-things-truly-are of the object are together stated as a single "exhaustive extent of the entity."

(4) The accomplishment of the task: What is the accomplishment of the task? Taking the cultivation, repeated practice, and abundant cultivation of tranquillity and insight as cause and condition, the practitioner brings to fullness all the varieties of attention that take an image as their object. Because those attentions are full, he attains transformation of the basis, and all coarse and heavy states wholly cease. Because he has attained transformation of the basis, he passes beyond the image and directly gives rise to non-discerning, direct-perception knowledge and vision of the object to be known. One who enters the first absorption gives rise to this knowledge and vision in the field of the first absorption when he attains it. One who enters the second absorption does so in the field of the second absorption; one who enters the third, in the field of the third; and one who enters the fourth, in the field of the fourth. One who enters the base of the infinity of space, the infinity of consciousness, nothing-whatever, or neither-perception-nor-non-perception gives rise to this knowledge and vision in the field of that respective attainment when he attains it. This is named the accomplishment of the task.

Why it is named "pervasive": these four objective fields course through everything and enter into every objective field, and they are what the Fully and Perfectly Awakened Ones of past, future, and present proclaim in common. Therefore they are named the pervasive object. Again, this object pervades the class of insight, the class of tranquillity, all entities, the truly real entity, and entities in which cause and effect belong together. Therefore it is named pervasive. When the image accompanied by discernment is spoken of, it is the class of insight spoken of here. When the image without discernment is spoken of, it is the class of tranquillity. When the exhaustive extent of the entity is spoken of, it is all entities and the truly real entity. When the accomplishment of the task is spoken of, it is the entity in which cause and effect belong together.

Appended: the Revata-sūtra: as the World-Honored One once explained this meaning for the elder Revata. It was heard that the elder Revata asked the World-Honored One: "Venerable one! When the various monks who diligently cultivate contemplation, being yoga practitioners, are able to settle their minds upon an object — for what reason do they settle their minds upon an object? How do they settle their minds upon an object? To what degree is the mind then named 'well settled'?" The Buddha commended him: "Well said, well said! You are able to ask this meaning. Now listen closely and reflect well, and I will proclaim it for you."

The Buddha said: Revata! The yoga practitioners who cultivate contemplation are able to settle their minds upon an object; whether they delight in conduct-purifying, or delight in skill-in-means, or delight in freeing the mind from the outflows, they settle their minds upon a "concordant object," settle their minds upon a "resembling object," settle their minds upon "the object without error," and are able therein not to relinquish meditative absorption.

—— What is "settling the mind upon a concordant object"? It is that if a monk has only greed-conduct, he should settle his mind upon the impure object; if he has only hatred-conduct, he should settle his mind upon loving-kindness; if he has only delusion-conduct, he should settle his mind upon the dependent-origination-of-conditioned-natures; if he has only conceit-conduct, he should settle his mind upon element-analysis; if he has only discursive-thinking-conduct, he should settle his mind upon mindfulness of breathing 〔the five mind-stillings against the five conducts〕. Again, if he is confused about the particular marks of the formations, and confused about the matter of "self · sentient being · living being · one-who-is-born · one-who-can-nourish · person," he should settle his mind upon skill regarding the aggregates; if he is confused about their cause, upon skill regarding the elements; if he is confused about their condition, upon skill regarding the sense-bases; if he is confused about impermanence, suffering, emptiness, and no-self, upon skill regarding dependent origination and what-is-and-is-not-a-basis; if he delights in departing from the desire of the desire-realm, he should settle his mind upon the coarseness of the desires and the calmness of forms; if he delights in departing from the desire of the form-realm, upon the coarseness of forms and the calmness of the formless; if he delights in penetrating and in being liberated from the all-pervasive substantialist-view of self (satkāya), he should settle his mind upon the four truths of suffering, origination, cessation, and the path. This is named settling the mind upon a concordant object (the medicine matched to the disease).

—— What is "settling the mind upon a resembling object"? It is that the monk, in order to discriminate, thoroughly discriminate, thoroughly investigate, and thoroughly scrutinize that object-to-be-known, gives rise to resolute conviction by contemplating and discerning, with the attention of the stage of equipoise, that which was previously seen, heard, sensed, and known — by the dominant force of seeing, hearing, sensing, and knowing. Although he cannot conjoin the original object-to-be-known and examine it present before him, he is able to generate a mark resembling the original entity, and toward that object he has a resembling "mere-knowing, mere-seeing, mere-right-recollection"; and from time to time he stills his mind, and from time to time he diligently cultivates contemplation by way of the higher-wisdom Dharma-insight. This is named settling the mind upon a resembling object (taking the image as object, not the original entity).

—— What is "settling the mind upon the object without error"? It is that the yoga practitioner settles his mind upon the objective field, and in accordance with what is fitting comprehends the object-to-be-known field, thoroughly knowing it as it truly is, without error. This is named settling the mind upon the object without error.

—— What is "being able therein not to relinquish meditative absorption"? It is that the yoga practitioner, thus rightly practicing upon the object, by uninterrupted application and by earnest application, from time to time cultivates the "mark of stopping, the mark of uplifting, and the mark of equanimity"; and by taking cultivation and abundant cultivation as cause and condition, all the coarse-and-heavy states are wholly extinguished, and accordingly he touches-and-realizes the "purity of the basis"; toward the object-to-be-known, because of directly seeing it, he touches-and-realizes the "purity of the object"; because of departing from greed, he touches-and-realizes the "thorough purity of the mind"; because of departing from ignorance (avidyā), he touches-and-realizes the "thorough purity of knowledge." This is named being able therein not to relinquish meditative absorption. Revata! When this monk thus settles his mind upon the objective field, and having thus settled his mind, it is named being well settled.

Upon this the World-Honored One again spoke a verse: "The practitioner practices the various marks, / knows the true meaning of everything, / constantly in the image absorbs in dhyāna, / and attains the realization of thorough purity." —— "The practitioner practices the various marks" states the uninterrupted and earnest practice upon the marks of stopping, uplifting, and equanimity; "knows the true meaning of everything" states the exhaustive extent of the entity; "constantly in the image absorbs in dhyāna" states the image accompanied by discernment and the image without discernment; "attains the realization of thorough purity" states the accomplishment of the task. The World-Honored One again spoke a verse: "Thoroughly knowing the mark of mind, / one can savor the taste of seclusion; / in dhyāna, with constant devoted mindfulness, / one savors joy and bliss, free of defilement." —— "Thoroughly knowing the mark of mind" means that the image accompanied by discernment and the image without discernment are stated under the name "mark of mind," and the exhaustive extent of the entity is stated under the name "thorough knowing"; "one can savor the taste of seclusion" states the delighting-in-severing and delighting-in-cultivating toward the object; "in dhyāna, with constant devoted mindfulness" states the constant diligent cultivation and the devoted-practicing (fine, close, and well-trained) cultivation of tranquillity and insight; "one savors joy and bliss, free of defilement" states the accomplishment of the task. It should be understood that a pervasive object such as this accords with the pure teaching and conforms to right principle. This is named the pervasive object.

Two. The Conduct-Purifying Objects (the Five Mind-Stilling Contemplations)

What is named the conduct-purifying object? It is the differentiation of objects such as the impure, loving-kindness, the dependent-origination-of-conditioned-natures, element-analysis, and mindfulness of breathing.

(1) The Impure Object — Counters Greed-Conduct

What is the impure object? Stated briefly, there are six kinds of impurity: first, the impurity of rot-and-filth; second, the impurity of suffering-and-distress; third, the impurity of the base-and-inferior; fourth, the impurity of comparison; fifth, the impurity of afflictions; sixth, the impurity of swift-decay.

What is the impurity of rot and filth? This impurity is explained in dependence on two kinds: first, the inner; second, the outer. What is the impurity of rot and filth that rests upon the inner? It is the hair of the head, body hair, nails, teeth, dirt, grime, skin, flesh, bones, skeleton, sinews, vessels, heart, gallbladder, liver, lungs, large intestine, small intestine, raw receptacle, cooked receptacle, belly, stomach, spleen, kidneys, pus, blood, hot phlegm, fat, grease, muscle, marrow, brain, membrane, nasal mucus, spittle, tears, sweat, feces, and urine within this body. Things of those kinds are named the impurity of rot and filth that rests upon the inner. What is the impurity of rot and filth that rests upon the outer? It is lividity, festering and rotting, decomposition, bloating, being devoured, turning crimson, scattering and breaking apart, bones, a chain of bones, bones together with a chain of bones, what is produced by feces, urine, spittle, or nasal mucus, what is smeared with blood or pus, and places fouled by excrement. Things of those kinds are named the impurity of rot and filth that rests upon the outer. The inner and outer kinds are together stated as the single impurity of rot and filth.

What is the impurity of suffering and distress? It is an unbalanced bodily or mental feeling that arises with contact consonant with painful feeling as its condition, and it is included in the aggregate of feeling. This is named the impurity of suffering and distress.

What is the impurity of the base and inferior? It is the most base and inferior entity and the most base and inferior realm, namely, the desire realm. Apart from this, no other realm can be found that is still lower, more inferior, or more utterly vile and filthy. This is named the impurity of the base and inferior.

What is the impurity of comparison? A lesser pure entity, when compared with another, superior pure entity, appears impure. Compared with the superior purity of the formless realm, the dharmas of the form realm appear impure. Compared with nirvāṇa, the cessation of the embodied collection, everything up to the summit of existence appears impure. All cases of those kinds are named the impurity of comparison.

What is the impurity of afflictions? All bonds, fetters, latent proclivities, secondary afflictions, and entanglements throughout the three realms are named the impurity of afflictions.

What is the impurity of swift decay? The five appropriated aggregates are impermanent, not enduring, unreliable, and of a nature that rapidly decays and transforms. This is named the impurity of swift decay.

Why are these six kinds of impurity objects that can purify greed-conduct? Because greed is of five kinds: first, the "desire, craving-for-desire, greed-for-desire" toward the inner body; second, the "sexual desire, sexual greed" toward the outer body; third, object-desire and object-greed; fourth, form-desire and form-greed; fifth, substantialist-view-of-self-desire and substantialist-view-of-self-greed — these are named the five greeds. In order to make these five kinds of desire-greed be severed, dispelled, and no longer active, six kinds of impure objects are established: 　By the object of the impurity of rot-and-filth resting upon the inner, the mind is made pure with respect to the desire, craving-for-desire, greed-for-desire toward the inner body. 　By the object of the impurity of rot-and-filth resting upon the outer, the mind is made pure with respect to the sexual desire and sexual greed toward the outer body. The greed associated with sexuality is again of four kinds: first, greed for color [complexion]; second, greed for shape; third, greed for exquisite touch; fourth, greed for attendance-and-service. By the four kinds of "outer impure object," the mind is made pure with respect to these four sexual greeds — if one attends to and contemplates the livid-blue, the festering-and-rotten, the transforming-and-decaying, the bloated, and the devoured, the mind is made pure with respect to "greed for color"; if one attends to and contemplates the turned-crimson, the mind is made pure with respect to "greed for shape"; if one attends to and contemplates bones, a chain, and a bone-chain, the mind is made pure with respect to "greed for exquisite touch"; if one attends to and contemplates the scattered-and-broken, the mind is made pure with respect to "greed for attendance-and-service." These four are named making the mind pure with respect to sexual greed.

Therefore the World-Honored One, regarding the various differentiations of "the impurity of rot-and-filth resting upon the outer," established them all in dependence upon the four kinds of "charnel-ground" (the śītavana · the corpse-depositing place): 　If it is said "by way of the charnel-ground one sees the corpses, dead one day, two days, up to seven days, devoured by crows, magpies, starving dogs, kites, vultures, foxes, wolves, jackals, and beasts, and one then takes up that mark, likening one's own body to be of just such a nature, of just such a kind, unable to surpass such a dharma-nature" — this displays [everything] from the livid-blue up to the devoured. 　If it is said "by way of the charnel-ground one sees the corpses, stripped of skin, flesh, and blood, bound about by sinews and vessels" — this displays the turned-crimson. 　If it is said "by way of the charnel-ground one sees the bones, either bones or a chain" — this displays bones, a chain, and a bone-chain. 　If it is said "by way of the charnel-ground one sees the bones — hand-bones, foot-bones, hip-bones, knee-bones, arm-bones, elbow-bones, spine-bones, shoulder-bones, rib-bones, the jawbone, the garland of teeth, the crown-skull, and so on, each scattered apart, and after one year, two, three, up to seven years, their color fresh-white like a conch-shell or like the color of a dove, or one sees those bones mixed together with dust and earth" — this displays the scattered-and-broken.

Thus the outer object of the impurity of rot-and-filth makes the mind pure with respect to the four kinds of greed associated with sexuality; by the two objects of the impurity of suffering-and-distress and the impurity of the base-and-inferior, the mind is made pure with respect to the desire-greed "associated with objects"; by the object of the impurity of comparison, the mind is made pure with respect to the desire-greed "associated with form"; by the two objects of the impurity of afflictions and the impurity of swift-decay, the mind is made pure with respect to the desire-greed "toward all the substantialist-views-of-self from the desire-realm up to the summit of existence." This is named the conduct-purifying object of greed-conduct — the above, taking "what can purify greed-conduct," states in sum all the impure objects subsumed under the general remedy. Now in the present meaning, the basic intent takes only "the impurity of rot-and-filth" (the remaining five kinds of impurity are likewise subsumed, respectively, under the remaining conduct-purifying objects).

(2) The Loving-Kindness Object — Counters Hatred-Conduct

What is the loving-kindness object? It is, toward the class of the dear, or the class of the hostile, or the class of the neutral, equally settling in the "intention-of-benefit" (the mind that wishes them to gain benefit), the resolute conviction of the stage of equipoise that can draw forth low, middling, and superior pleasure. It should be understood that here: the three — the class of the dear, the class of the hostile, and the class of the neutral — are the "object"; the intention-of-benefit and the resolute conviction of the stage of equipoise that can draw forth pleasure are the "object-taker"; the object and the object-taker are together abbreviated into one, named the loving-kindness object.

If the sūtra says "the mind conjoined with loving-kindness," this displays the intention-of-benefit toward the object of the three classes — dear, hostile, and neutral. If it says "without enmity, without adversary, without harm," this displays the three marks of the intention-of-benefit: because of being without enmity it is named the dominant intention-of-benefit, and this without-enmity nature is displayed by the two phrases "being without adversary" (not wishing to be mutually opposed and contentious) and "being without harm-and-distress" (not wishing to be un-beneficial). If it says "vast, great, and measureless," this displays the drawing-forth of low, middling, and superior pleasure — the pleasure of the desire-realm is named "vast," the pleasure of the first and second absorption-stages is named "great," and the pleasure of the third absorption-stage is named "measureless." If it says "dwelling complete in resolute conviction pervasively filling," this displays the resolute conviction of the stage of equipoise that can draw forth pleasure; this resolute conviction is precisely the resolute-conviction-attention that co-operates and is subsumed under the dominant intention-of-benefit that can draw forth pleasure. If, toward the sentient beings of the three classes — dear, hostile, and neutral — who are "without suffering and without pleasure," one equally wishes to give them pleasure, it should be understood this is "loving-kindness"; if, toward the sentient beings of the three classes who "have suffering, have pleasure," one equally wishes to remove their suffering and wishes to rejoice in their pleasure, it should be understood this is "compassion, this is sympathetic joy" — suffering sentient beings are the object of compassion, and pleasured sentient beings are the object of sympathetic joy. This is named the loving-kindness object. If there is a person of hatred-conduct who cultivates loving-kindness toward sentient beings, causing hatred to become slight, this is named making the mind pure with respect to hatred.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth, the second part of the Second Yoga-Station.〕

(3) The Dependent-Origination-of-Conditioned-Natures Object — Counters Delusion-Conduct

What is the dependent-origination-of-conditioned-natures object? It is that, throughout the three times, there is only coursing, only dharmas, only entities, only causes, only effects, falling into right principle — that is, the principle of dependence, the principle of function, the principle of proving-establishment, and the principle of the way-things-are (the four principles): there are only dharmas able to draw forth dharmas, and there is neither a doer nor a receiver. This is named the dependent-origination-of-conditioned-natures object. Attending to and contemplating this object, all the delusion-conduct of a person in whom delusion-conduct is dominant becomes slight, and the mind is made pure with respect to the various kinds of delusion-conduct. This is named the dependent-origination-of-conditioned-natures object.

(4) The Element-Analysis Object — Counters Conceit-Conduct

What is the element-analysis object? It is the differentiation of the six elements: first, the earth-element; second, the water-element; third, the fire-element; fourth, the wind-element; fifth, the space-element; sixth, the consciousness-element.

What is the earth-element? The earth-element is of two kinds: first, the inner earth-element; second, the outer earth-element. The inner earth-element is the distinct solidity within this body. It is included in hardness and in earth-as-earth, is attached to the body, and is appropriated. What are its concrete instances? The hair of the head, body hair, nails, teeth, dirt and grime, skin, flesh, skeleton and bones, sinews, vessels, liver, gallbladder, heart, lungs, spleen, kidneys, belly, stomach, large intestine, small intestine, the raw receptacle, the cooked receptacle, and feces and other filth are named the inner earth-element. The outer earth-element is external solidity. It is included in hardness and in earth-as-earth, is not attached to the body, and is not appropriated. What are its concrete instances? Tiles, wood, clods, gravel, trees, stones, mountains, cliffs, and things of those kinds are named the outer earth-element.

What is the water-element? The water-element is of two kinds: first, the inner water-element; second, the outer water-element. The inner water-element is the distinct moisture within this body. It is included in wetness and in water-as-water, is attached to the body, and is appropriated. What are its concrete instances? Tears, sweat, nasal mucus, spittle, fat, grease, oil, marrow, hot phlegm, pus and blood, brain, membrane, urine, and things of those kinds are named the inner water-element. The outer water-element is external moisture. It is included in wetness and in water-as-water, is not attached to the body, and is not appropriated. What are its concrete instances? Wells, springs, pools, marshes, reservoirs, lakes, rivers, seas, and things of those kinds are named the outer water-element.

What is the fire-element? The fire-element is of two kinds: first, the inner fire-element; second, the outer fire-element. The inner fire-element is the distinct warmth within this body. It is included in heat and in warmth-as-warmth, is attached to the body, and is appropriated. What are its concrete instances? All the warmth within the body that makes the body hot, evenly hot, and pervasively hot belongs here. Through that warmth, what is eaten, drunk, chewed, and tasted is properly and readily digested and transformed. When that warmth becomes excessive, it enters the category of steaming heat. Things of those kinds are named the inner fire-element. The outer fire-element is external warmth. It is included in heat and in warmth-as-warmth, is not attached to the body, and is not appropriated. What are its concrete instances? People produce fire by means of a fire drill, powdered cow dung, and the like. Once arisen, that fire can burn cow dung, grass, firewood, thickets, wilderness, mountains, islets, villages or parts of villages, cities or parts of cities, countries or parts of countries, and other things of those kinds. These are named the outer fire-element.

What is the wind-element? The wind-element is of two kinds: first, the inner wind-element; second, the outer wind-element. The inner wind-element is the distinct wind-nature within this body. It is included in blowing movement, has the nature of lightness and motion, is attached to the body, and is appropriated. What are its concrete instances? Within the body there are the upward-coursing wind, the downward-coursing wind, the flank-lying wind, the spine-lying wind, the waist wind, the hip wind, the small-knife wind, the great-knife wind, the needle-pricking wind, the pippala wind, the in-and-out-breath wind, and the wind that follows the limbs and joints. Things of those kinds are named the inner wind-element. The outer wind-element is external wind-nature. It is included in blowing movement, has the nature of lightness and motion, is not attached to the body, and is not appropriated. What are its concrete instances? Outside the body there are winds from the east, west, south, and north; dusty and dustless winds; narrow and vast winds; the vaiśvabhya wind, the vairambhaka wind, and the wind-disc wind. Sometimes a great wind suddenly arises and gathers, breaking trees, toppling walls, collapsing mountains, and churning the sea. After it has blown, having nothing on which to depend, it naturally becomes still. When sentient beings wish to obtain wind, they shake clothing, wave a fan, or wave a palm leaf. Things of those kinds are named the outer wind-element.

What is the space-element? It is the orifices of the eyes, ears, nose, mouth, throat, and the like. Through these one swallows, within these swallowing occurs, and once something has been swallowed, through these orifices it passes downward and is discharged. Things of those kinds are named the space-element.

What is the consciousness-element? It is the eye-, ear-, nose-, tongue-, body-, and mind-consciousnesses, and also the three differentiations of mind, mentation, and consciousness. This is named the consciousness-element.

If a person of conceit-conduct attends to and contemplates the element-analysis, he then departs, within the body, from the "notion of a single whole" (the notion that takes the body as a seamless unity), and gains the "notion of the impure," no longer haughtily lifting himself up, so that his pride-and-conceit becomes slight, and the mind is made pure with respect to the various kinds of conceit-conduct. This is named the conduct-purifying object of a person of conceit-conduct by way of element-analysis.

(5) The Mindfulness-of-Breathing Object — Counters Discursive-Thinking-Conduct

What is the mindfulness-of-breathing object? It is that the mindfulness that takes the in-breath and out-breath as object is named mindfulness of breathing; and the in-and-out-breaths and the like that are this mindfulness's object are named the mindfulness-of-breathing object.

It should be understood that here the in-breath is of two kinds. What are the two? First, the in-breath; second, the intermediate in-breath. What is the in-breath? It is the wind that, without any interval after the out-breath, turns inward through the inner gateway as far as the region of the navel. What is the intermediate in-breath? After the in-breath has ceased and before the out-breath has arisen, at the resting place between them a subtle wind resembling breath arises briefly. This is named the intermediate in-breath.

The out-breath is likewise of two kinds. What are the two? First, the out-breath; second, the intermediate out-breath. Their pattern is like that of the in-breath and intermediate in-breath. The difference is that the out-breath is the wind that, without any interval after the in-breath, turns outward through the outer gateway, beginning at the navel and reaching the face-gate, the tip of the nose, or beyond the body. The intermediate out-breath is the subtle wind that arises briefly at the resting place after the out-breath has ceased and before the in-breath has arisen.

The in- and out-breaths have two causes and conditions. What are the two? First, propelling karma; second, the orifice at the navel or the orifices in the upper part of the body.

The in- and out-breaths have two supports. What are the two? First, the body; second, the mind. Why is this? The breaths turn only in dependence on body and mind, each as is fitting. If breath turned in dependence on the body alone, then beings entering the no-perception concentration or the attainment of cessation, and beings born in the no-perception heaven, ought to breathe; yet breath does not turn in them. If breath turned in dependence on the mind alone, then beings entering a formless concentration or born in the formless realm ought to breathe; yet breath does not turn in them. If mere dependence on body and mind were enough, without each being present as is fitting, then beings entering or born in the fourth absorption, and beings at the embryonic stages of kalala, arbuda, and peśī, ought to breathe; yet breath does not turn in them. Therefore, the in- and out-breaths turn only in dependence on body and mind, each as is fitting.

The in- and out-breaths have two directions of movement. What are the two? First, the in-breath moves downward; second, the out-breath moves upward.

The in- and out-breaths have two kinds of ground. What are the two? First, the coarse orifices; second, the fine orifices. What are the coarse orifices? They extend from the navel orifice to the face-gate and nose-gate, and again from the face-gate and nose-gate to the navel orifice. What are the fine orifices? They are all the pores throughout the body.

The in- and out-breaths have four alternative names. What are the four? First, wind; second, āna-apāna; third, in-breath and out-breath; fourth, body-formation. "Wind" is a name shared with all wind, while the remaining three are names distinctive to the in- and out-breaths.

Cultivating the in- and out-breaths has two faults. What are the two? First, applying the method too slackly; second, applying it too urgently. Applying it too slackly gives rise to indolence, allows dullness and drowsiness to bind and disturb the mind, or makes the mind scatter outward. Applying it too urgently makes either the body or the mind unbalanced. How does it make the body unbalanced? One forcibly holds the in- and out-breaths. Because the breaths are held, an unbalanced wind turns within the body and at first causes all the limbs and joints to tremble; it is therefore called "the trembling-inducing wind." If this trembling wind increases, it can give rise to illness, producing diseases in the limbs and joints. This is how it makes the body unbalanced. How does it make the mind unbalanced? It either causes various forms of distraction or presses the mind with extremely heavy grief and distress. This is how it makes the mind unbalanced.

Again, this mindfulness of breathing should be understood to have, briefly, five kinds of cultivation: first, the cultivation of counting; second, the cultivation of penetrating the aggregates; third, the cultivation of penetrating dependent origination; fourth, the cultivation of penetrating the noble truths; fifth, the cultivation of the sixteen superior practices.

1. The cultivation of counting: briefly, there are four kinds — taking one as one, taking two as one, forward-counting, and reverse-counting. 　"Taking one as one, counting": when the in-breath enters, taking the in-and-out-breath as object he settles his mindfulness, and counts it as one; when the in-breath ceases and the out-breath arises and turns outward, he counts it as the second; and thus turning about he counts up to ten (neither abridging nor extending, hence only up to ten). 　"Taking two as one, counting": when the in-breath has entered and already ceased, and the out-breath has arisen and already gone out, at that time he combines the two together and counts them as one, counting up to ten — the in-breath and out-breath are named "two," and combining the two together he counts them as one, hence it is named taking two as one. 　"Forward-counting": either taking one as one, or taking two as one, in forward sequence turning about he counts up to ten. 　"Reverse-counting": that is, from the former two, in reverse sequence he counts from the tenth — nine, eight, seven, six, five, four, three, two, one. 　After the practitioner has continuously cultivated the forward and reverse counting and in the interval his mind is without distraction, one further explains for him "advancing counting": counting by combining two into one — if by "taking one as one," then in-and-out-breath, the two combined into one; if by "taking two as one," then in-and-out-breath, the four combined into one; and thus turning about he counts up to ten. Afterward he gradually increases, up to counting by "taking a hundred as one." By this counting that takes a hundred as one, he gradually counts up to ten. Thus one who diligently cultivates mindfulness of counting the breaths goes on to "take ten tens as one" and gradually counts up to a full ten. Through this counting that takes ten as one, his mind is without distraction in the interval — up to this point it is named "having continuously cultivated." If in the interval the mind is distracted, he should withdraw and count again from the beginning (either forward or reverse). Because the counting is extremely continuously practiced, the mind naturally rides the spontaneous course, settling upon the object of the in-and-out-breaths, turning uninterruptedly and without interval in continuity — grasping upon the in-breath, and when the in-breath has ceased grasping upon the "empty position of breath," grasping upon the out-breath, and when the out-breath has ceased grasping upon the empty position of breath, and thus continuously flowing on, unmoving and unshaking, without distracted activity, turning with delight — up to this point it is named "having passed beyond the ground of counting," and he should count no more, but only make the mind settle upon the object of the in-breath and out-breath. With regard to the in- and out-breaths, he should rightly follow them and carefully comprehend them; and he should be well aware of the differentiations of the turning and returning phases among the in-breath, the out-breath, and the two intervals. This is named the cultivation of counting. 　Again: for one of dull faculties, one should explain this counting-cultivation of breath-mindfulness; by it he makes the mind settle and delight in a place of distraction; if he did not cultivate counting, his mind would be disturbed by dullness and drowsiness, or would gallop outward and scatter, but by diligently cultivating breath-counting these are all absent. If one is of sharp faculties, of keen and quick understanding, he does not care to ride upon this counting-application (though if it is explained for him he too can swiftly and without error comprehend it, yet he does not delight in it). Having settled his mindfulness upon the object of the in-and-out-breaths, toward "where it turns, up to where it turns, as it turns, and when it turns," in all of this he is able, by settled mindfulness, rightly to accord-and-follow and rightly to comprehend; and if he takes this application, abundantly cultivated, as cause and condition, there arise bodily pliancy and mental pliancy, he realizes one-pointedness, and he enters with delight upon the object.

2. The cultivation of penetrating the aggregates: having well cultivated the counting of breath-mindfulness, he further attends to and contemplates the two matters of "the grasped and the grasper," penetrating the aggregates — attending to and contemplating the in-and-out-breaths and the body upon which the breath depends, he penetrates the form-aggregate; attending to and contemplating the feeling associated with the mindfulness that grasps the breath, he penetrates the feeling-aggregate; attending to and contemplating the "even-comprehending" (image-taking) associated with that mindfulness, he penetrates the perception-aggregate; attending to and contemplating the volition and wisdom and the like associated with that mindfulness, he penetrates the formations-aggregate; attending to and contemplating the minds, mentations, and consciousnesses associated with that mindfulness, he penetrates the consciousness-aggregate. Thus, dwelling much within the aggregates, he is named having penetrated. This is named the cultivation of penetrating the aggregates.

3. The cultivation of penetrating dependent origination: if, without error, he can see and can know that there are only aggregates, only formations, only entities, only dharmas, he can then penetrate dependent origination within the formations. How does he penetrate? The practitioner of contemplation seeks thus: "On what does this in-and-out-breath depend, and on what is it conditioned?" Having sought, he penetrates as it truly is: this in-and-out-breath depends on the body and is conditioned by the body, depends on the mind and is conditioned by the mind. Again he seeks: "On what do this body and mind depend, and on what are they conditioned?" He penetrates: they depend on and are conditioned by the life-faculty. Again he seeks: "On what does the life-faculty depend, and on what is it conditioned?" He penetrates: it depends on and is conditioned by prior action (past karma). Again he seeks: "On what does prior action depend, and on what is it conditioned?" He penetrates: it depends on and is conditioned by ignorance. Thus he understands that ignorance conditions the formations, the formations condition the life-faculty, the life-faculty conditions body-and-mind, and body-and-mind conditions the in-and-out-breaths; and again he understands that because ignorance ceases the formations cease, because the formations cease the life-faculty ceases, because the life-faculty ceases body-and-mind ceases, and because body-and-mind ceases the in-and-out-breaths cease. This is named penetrating dependent origination. Dwelling much in the penetration of dependent origination is named well-practiced cultivation. This is named the cultivation of penetrating dependent origination.

4. The cultivation of penetrating the noble truths: having well cultivated dependent origination, he further, toward the formations, knows as it truly is that they arise from a multitude of conditions, and penetrates impermanence — because the formations are impermanent, they were originally not and yet come to be, and having come to be, disperse and cease; if what was originally not comes to be, and having come to be disperses and ceases, then it is a dharma of birth, a dharma of aging, a dharma of sickness, a dharma of death; if it is a dharma of birth, aging, sickness, and death, then it is suffering; if it is suffering, then it is no-self, not gaining mastery, remote from any sovereign-master. Thus, by the practice of impermanence, suffering, emptiness, and no-self, he penetrates the truth of suffering. Again he rightly penetrates that all the conditioned formations, arising from a multitude of conditions, are of a nature that is suffering, like a disease, like a boil, all having craving as their condition; and he penetrates that if this craving that gives rise to the multitude of sufferings is severed without remainder, this is the ultimate stillness and subtlety — "if toward this I thus understand, contemplate-and-see, and dwell much, I shall be able to sever craving without remainder." Thus he penetrates the truth of origination, the truth of cessation, and the truth of the path. Dwelling much in this penetration, he then realizes direct-comprehension within the truths. This is named the cultivation of penetrating the noble truths.

5. The cultivation of the sixteen superior practices: having well cultivated within the noble truths, all the afflictions to be severed by the path-of-seeing are wholly and permanently severed, and only the afflictions to be severed by the path-of-cultivation remain; in order to sever those, he further advances in the cultivation of the "sixteen superior practices." What are the sixteen superior practices? 　(1) With respect to a mindful in-breath, "I now can train in breathing in mindfully"; with respect to a mindful out-breath, "I now can train in breathing out mindfully." 　(2) Whether the breath is long or short. 　(3) With respect to an in-breath that is aware of the whole body, "I now can train in breathing in while aware of the whole body"; with respect to an out-breath that is aware of the whole body, "I now can train in breathing out while aware of the whole body." 　(4) With respect to an in-breath that stills the body-formation, "I now can train in breathing in while stilling the body-formation"; with respect to an out-breath that stills the body-formation, "I now can train in breathing out while stilling the body-formation." 　(5) With respect to an in-breath that is aware of joy, "I now can train in breathing in while aware of joy"; with respect to an out-breath that is aware of joy, "I now can train in breathing out while aware of joy." 　(6) With respect to an in-breath that is aware of bliss, "I now can train in breathing in while aware of bliss"; with respect to an out-breath that is aware of bliss, "I now can train in breathing out while aware of bliss." 　(7) With respect to an in-breath that is aware of the mind-formation, "I now can train in breathing in while aware of the mind-formation"; with respect to an out-breath that is aware of the mind-formation, "I now can train in breathing out while aware of the mind-formation." 　(8) With respect to an in-breath that stills the mind-formation, "I now can train in breathing in while stilling the mind-formation"; with respect to an out-breath that stills the mind-formation, "I now can train in breathing out while stilling the mind-formation." 　(9) With respect to an in-breath that is aware of the mind, "I now can train in breathing in while aware of the mind"; with respect to an out-breath that is aware of the mind, "I now can train in breathing out while aware of the mind." 　(10) With respect to an in-breath that gladdens the mind, "I now can train in breathing in while gladdening the mind"; with respect to an out-breath that gladdens the mind, "I now can train in breathing out while gladdening the mind." 　(11) With respect to an in-breath that restrains and holds the mind, "I now can train in breathing in while restraining and holding the mind"; with respect to an out-breath that restrains and holds the mind, "I now can train in breathing out while restraining and holding the mind." 　(12) With respect to an in-breath that liberates the mind, "I now can train in breathing in while liberating the mind"; with respect to an out-breath that liberates the mind, "I now can train in breathing out while liberating the mind." 　(13) With respect to an in-breath that contemplates impermanence, "I now can train in breathing in while contemplating impermanence"; with respect to an out-breath that contemplates impermanence, "I now can train in breathing out while contemplating impermanence." 　(14) With respect to an in-breath that contemplates severance, "I now can train in breathing in while contemplating severance"; with respect to an out-breath that contemplates severance, "I now can train in breathing out while contemplating severance." 　(15) With respect to an in-breath that contemplates dispassion, "I now can train in breathing in while contemplating dispassion"; with respect to an out-breath that contemplates dispassion, "I now can train in breathing out while contemplating dispassion." 　(16) With respect to an in-breath that contemplates cessation, "I now can train in breathing in while contemplating cessation"; with respect to an out-breath that contemplates cessation, "I now can train in breathing out while contemplating cessation."

Question: How are the differentiations of these sixteen stated? Answer: 　One in training who has seen the trace (has entered the path-of-seeing) has already gained the four foundations of mindfulness and the rest, and toward the object of the in-and-out-breaths further advances in cultivating attention, in order to sever the remaining fetters, hence being mindful "being mindful of the in-breath / being mindful of the out-breath" 〔the first〕. When taking the in-and-out-breath field as object he is mindful "being mindful of the long in-breath, out-breath"; when taking the intermediate in-and-out-breath field as object he is mindful "being mindful of the short," and comprehends the length and shortness just as they are — this is named "whether long or short" 〔the second〕. If, taking as object the fine orifices within the body and the in-and-out-breaths pervasively entering along all the pores, he gives rise to resolute conviction, he is then mindful "being aware of the whole-body in-breath, out-breath" 〔the third〕. If the in-breath (and the intermediate in-breath) has ceased and the out-breath (and the intermediate out-breath) has not yet arisen, taking as object the empty-and-nonexistent position, the remote position of the in-and-out-breath; or if the out-breath has ceased and the in-breath has not yet arisen, taking as object its empty-and-nonexistent position, its remote position 〔for these two phrases the base text reads "the out-breath… the in-breath has not yet arisen"; in the Sheng edition the two characters "out / in" are interchanged (0432c15) — the base text follows the Taishō reading, and the Sheng edition's variant reading is also recorded〕 — he is then mindful "stilling the body-formation on the in-breath, out-breath"; and moreover, because of abundant cultivation, the rigid painful contact that formerly, when not yet continuously practiced, turned along [with the breath] is now, being continuously practiced, wholly stilled, and a soft, blissful contact turns along, so that he is mindful "stilling the body-formation" 〔the fourth〕. 　Again, the diligent cultivator, when he gains the first absorption or the second absorption, is then mindful "being aware of joy on the in-breath, out-breath" 〔the fifth〕; when he gains the joy-free third absorption, he is mindful "being aware of bliss" 〔the sixth〕. Above the third absorption there is no principle of further cultivating application within mindfulness of breathing, hence up to the third absorption it is stated as subsumed under the application of breath-mindfulness. Again, one who is aware of joy and aware of bliss may momentarily give rise to forgetfulness of mindfulness — either supposing there is a self and what belongs to a self, or giving rise to the conceit "I am," or supposing "I shall exist / shall not exist / shall have form / shall be formless / shall have perception / shall be without perception / shall be neither with perception nor without perception," giving rise to these deluded notions-and-thoughts and their co-operating stirring-conceit, conceptual proliferation, fabrication, and craving; as soon as they arise, he can swiftly penetrate them with wisdom, not becoming deeply defiled-and-attached, and by skillful means severs, dispels, and expels them — by this application he is then mindful "being aware of the mind-formation on the in-breath, out-breath" 〔the seventh〕, "stilling the mind-formation" 〔the eighth〕. 　Again, if he gains the fundamental first, second, or third absorption (or the access-concentration, the threshold-concentration, of the first absorption he has gained), in dependence upon this he examines the mind that has arisen: knowing it as it truly is and being aware of it as it truly is — whether a mind with greed / a mind free of greed, a mind with hatred / a mind free of hatred, a mind with delusion / a mind free of delusion, a contracted mind / a scattered mind, a lowered mind / an uplifted mind, a mind with excitement / a mind without excitement, a stilled mind / an unstilled mind, a mind in equipoise / a mind not in equipoise, a well-cultivated mind / a poorly-cultivated mind, a well-liberated mind / a poorly-liberated mind — all as they truly are, hence being mindful "being aware of the mind on the in-breath, out-breath" 〔the ninth〕. If he sees dullness-and-drowsiness covering-and-obstructing his mind, because he is dwelling too much inwardly in tranquil-stopping, he then, toward some pure and sublime object outward, displays, instructs, exhorts, and gladdens, rousing his mind, hence being mindful "gladdening the mind" 〔the tenth〕. If he sees excitement-and-regret covering-and-obstructing his mind, because he is dwelling too much outwardly in clamorous-uplifting, he then settles inwardly in stillness and restrains-and-holds his mind, hence being mindful "restraining-and-holding the mind" 〔the eleventh〕. If, because his mind is well-cultivated, he makes the actively-operating hindrances all become remote, and within the various hindrances the mind is made pure, hence being mindful "liberating the mind" 〔the twelfth〕. 　His mind having been liberated from the hindrances, remaining latent proclivities should be severed; in order to sever them he brings the path before him, and toward the impermanent dharma-nature of the formations he examines with utmost goodness, earnestness, and accord with principle, hence being mindful "contemplating impermanence" 〔the thirteenth〕. Moreover, he, having formerly, in dependence on the lower three absorptions or the threshold-concentration, cultivated the yogic practice of tranquillity, now, in dependence on the contemplation of impermanence, again cultivates the yogic practice of insight; and having thus perfumed-and-cultivated the mind with tranquillity and insight, he seeks liberation from the latent proclivities within the various elements. What various elements? Namely, the three elements: first, the element of severance (the severing of all formations to be severed by the path-of-seeing); second, the element of dispassion (the severing of all formations to be severed by the path-of-cultivation); third, the element of cessation (the cessation of all bases). Contemplating these three elements as stilled, secure, and free of trouble, he cultivates tranquillity and insight; and because of abundant cultivation, his mind is liberated from the remaining afflictions to be severed by the path-of-cultivation, hence being mindful "contemplating severance, contemplating dispassion, contemplating cessation on the in-breath, out-breath" 〔the fourteenth, fifteenth, sixteenth〕. Thus, because all the afflictions to be severed by the path-of-seeing and the path-of-cultivation are permanently severed, he becomes an arhat, with the outflows permanently exhausted; thereafter there is nothing further to be done, and toward what is to be ascertained he has reached the ultimate. This is named the sixteen superior practices.

Cultivating in this way is named the five kinds of cultivation of mindfulness of breathing. A person of much-discursive-thinking-conduct should rightly and diligently train herein and delight in mastering it; one who, toward the object, has anxious preoccupation and distraction should individually and inwardly draw near to this contemplation. If one diligently cultivates herein, discursive-thinking and agitation are wholly absent, and the mind settles swiftly upon the object, giving rise to deep delight — this is named the conduct-purifying object of the fifth, "a person of much-discursive-thinking-conduct."

Thus, in sum, this is named the conduct-purifying object.

Continuing from the first two of the four objects (the pervasive object and the purifying-of-conduct object), this unit sets out the latter two objects — the skillfulness objects (the five skillfulnesses: in the aggregates, the elements, the sense-fields, dependent origination, and the possible-and-impossible; these cure delusion) and the affliction-purifying objects (by the mundane path, contemplating the coarse and the calm; by the supramundane path, contemplating the four truths; these sever the afflictions). With this, the four kinds of object are stated in full. Then it goes on, in order, to the six rubrics of the training within the Second Yoga-Station: instruction · the training · dharmas that accord with the training · the ruin of yoga · yoga · attention. The technical terms are left as they stand; every phrase is rendered into today's language, with no doctrinal addition, no citation of treatises, and no annotation of Sanskrit; where the treatise-text is compressed, it is filled back out within 〔…〕.

One · The Skillfulness Objects (Curing Delusion · the Five Skillfulnesses)

What are the skillfulness objects? In brief there are five kinds: first, skill in the aggregates; second, skill in the elements; third, skill in the sense-fields; fourth, skill in dependent origination; fifth, skill in the possible-and-impossible.

(1) Skill in the aggregates. What are the aggregates, and what is skill in the aggregates? There are five aggregates: the form aggregate, feeling aggregate, perception aggregate, formations aggregate, and consciousness aggregate.

What is the form aggregate? All form whatsoever consists of the four great elements—earth, water, fire, and wind—and form derived from those four great elements. All such form is further distinguished as past, future, or present; inner or outer; coarse or fine; inferior or superior; far or near. Taken together, all of it is named the form aggregate.

What is the feeling aggregate? It includes feelings that arise with contact conducive to pleasure as their condition, feelings that arise with contact conducive to pain as their condition, and feelings that arise with contact conducive to neither pain nor pleasure as their condition. It also includes the six bodies of feeling: feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Taken together, all of these are named the feeling aggregate.

What is the perception aggregate? It includes perception with marks, perception without marks, small perception, vast perception, measureless perception, and the perception of the sphere of nothing-whatever, in which nothing at all is perceived as present. It also includes the six bodies of perception: perception born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Taken together, all of these are named the perception aggregate.

What is the formations aggregate? It includes the six bodies of volition: volition born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. It also includes all the remaining mental factors apart from feeling and perception. Taken together, all of these are named the formations aggregate.

What is the consciousness aggregate? It is mind, mentation, and consciousness, and it also includes the six bodies of consciousness: eye-, ear-, nose-, tongue-, body-, and mental consciousness. Taken together, all of these are named the consciousness aggregate. The feeling, perception, formations, and consciousness aggregates all have, as does form, the distinctions of past, future, and present; inner and outer; coarse and fine; inferior and superior; far and near. These are what is named the five aggregates.

What is skill in the aggregates? It is to know well the manifold differences among the aggregates, to know that each aggregate is not a single thing but has many classes, and to know that apart from these aggregate-dharmas nothing further can be found or discriminated. This is the meaning of skill in the aggregates stated in brief.

What is their manifold differentiation? The form aggregate is distinct from the feeling aggregate, feeling from perception, perception from formations, and formations from consciousness; each of the five is distinct. This is named manifold differentiation.

What is their character of not being one but many? The form aggregate, for example, is not a single thing but has many classes: the great elements differ from the forms derived from them, and the classes of past, future, present, and so forth also differ. This is the form aggregate's not being one but many. The remaining four aggregates should be understood in the same way, each according to its corresponding distinctions.

What does it mean that apart from these dharmas nothing further can be found or discriminated? Only the aggregates can be found, and only bare events can be found. Apart from the aggregates, no self can be found; no permanent, enduring, unchanging dharma can be found; and not even the least dharma can be found that is truly "mine." Therefore, apart from the aggregates, nothing further can be found or discriminated.

(2) Skill in the elements. What are the elements, and what is skill in the elements? There are eighteen elements: the eye-, form-, and eye-consciousness-elements; the ear-, sound-, and ear-consciousness-elements; the nose-, smell-, and nose-consciousness-elements; the tongue-, taste-, and tongue-consciousness-elements; the body-, tangible-, and body-consciousness-elements; and the mind-, dharma-, and mental-consciousness-elements. These are named the eighteen elements. If one knows as it truly is, accepts, and carefully examines that each of these eighteen dharmas arises and appears from its own distinct element, seed, and lineage, this is named skill in the elements. To know as it truly is that the eighteen dharmas each turn from a distinct element is to become skillful regarding their causes and conditions. Hence it is named skill in the elements.

(3) Skill in the sense-fields. What are the sense-fields, and what is skill in the sense-fields? There are twelve sense-fields: the eye- and form-fields; ear- and sound-fields; nose- and smell-fields; tongue- and taste-fields; body- and tangible-fields; mind- and dharma-fields. These are named the twelve sense-fields.

What is skill in the sense-fields? For eye-consciousness, the eye serves as dominant condition, form as object-condition, and the just-ceased mentation as immediately antecedent condition; these three give rise to eye-consciousness and its associated dharmas. For ear-consciousness, the ear serves as dominant condition, sound as object-condition, and the just-ceased mentation as immediately antecedent condition; these three give rise to ear-consciousness and its associated dharmas. Nose-, tongue-, and body-consciousness arise in the corresponding way. For mental consciousness, mentation serves as immediately antecedent condition, the attention arising now as dominant condition, and dharmas as object-condition; these give rise to mental consciousness and its associated dharmas. Thus the six bodies of consciousness and their associated dharmas all flow through three conditions: dominant condition, object-condition, and immediately antecedent condition. One who becomes skillful regarding the conditions furnished by these inner and outer sense-fields is named skillful in the sense-fields.

(4) Skill in dependent origination. What is dependent origination, and what is skill in dependent origination? Dependent origination is this: ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense-fields; the six sense-fields condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging and death, thereby amassing this entire great mass of suffering. This is named dependent origination.

What is skill in dependent origination? It is to know that only dharmas moisten dharmas, only dharmas evenly moisten dharmas, and only formations draw forth formations; no agent stands apart from them. Those formations are born from causes and conditions. Originally absent, they come to be; having come to be, they scatter and cease. Their nature is therefore impermanent. Because they are impermanent, they are dharmas subject to birth, aging, sickness, and death, and to sorrow, wasting away, grief, lamentation, distress, pain, and vexation. Because they are subject to birth through vexation, they are suffering. Because they are suffering, they are not under mastery and their power is weak. For this reason, it is certain that there is no self in them. To comprehend these dependently arisen dharmas skillfully in such modes, through knowledge of impermanence, suffering, or no-self, is named skill in dependent origination.

(5) Skill in the possible and impossible. This should be known as a particular differentiation of skill in dependent origination. Through it one rightly understands that the principle of cause and effect is not irregular or uneven: wholesome and unwholesome dharmas each have their distinct maturation. Wholesome dharmas can produce agreeable results of maturation, while unwholesome dharmas can produce disagreeable results. To know this as it truly is is named skill in the possible and impossible.

These five skillfulnesses, in brief, come to two: skill in the particular character (shown by skill in the aggregates) and skill in the common character (shown by the remaining four skillfulnesses). Thus, all together, these are named the skillfulness objects.

Two · The Affliction-Purifying Objects (Severing the Afflictions · the Mundane Path and the Supramundane Path)

What are the affliction-purifying objects? They are the contemplation of "the coarseness of the lower ground and the calmness of the upper ground" — as with the desire-realm set against the first meditative absorption, on up to the sphere of nothing-whatever set against the sphere of neither-perception-nor-non-perception.

What is coarseness? Coarseness is of two kinds: first, coarseness of substance; second, coarseness of number.

What is coarseness of substance? Compared with the first absorption, the desire realm has the five aggregates just as the first absorption does, but its faults and troubles are deep and heavy, painful dwelling predominates there, and it is exceedingly inferior and repellent. Therefore, the desire realm is said to be coarse in substance. The first absorption is not like this: it is exceedingly calm and sublime, and so it is said to be calm in substance.

What is coarseness of number? The form aggregate in the desire realm has many distinct classes that must be known and severed. The feeling, perception, formations, and consciousness aggregates likewise have many such classes. Therefore, the desire realm is said to be coarse in number. As each higher ground is compared in turn with the ground below it, both coarseness of substance and coarseness of number should be understood according to what is appropriate. From the desire realm through the sphere of nothing-whatever, every lower ground has more suffering and a shorter lifespan, while every higher ground has less suffering and a longer lifespan. The sphere of neither-perception-nor-non-perception is only calm and sublime, because no higher ground surpasses it.

In brief, having faults and troubles is the meaning of coarseness. A ground with more faults is named coarse precisely because its faults are more numerous; a ground with fewer faults is named calm precisely because its faults are fewer. This is the affliction-purifying object of the mundane conventional path. Why? The practitioner contemplates the many faults of a lower ground as a disease, a boil, or a poisoned arrow, seeing it as insecure, and therefore regards it as coarse. He contemplates the higher ground as the opposite and therefore regards it as calm. In this way he severs the afflictions of each lower ground in turn, from the desire realm through the sphere of nothing-whatever. Yet this severance is only temporary, not ultimate, because the afflictions will later resume their continuity.

The affliction-purifying object of the supramundane path is of four kinds: first, the noble truth of suffering; second, the noble truth of origination; third, the noble truth of cessation; fourth, the noble truth of the path.

What is the noble truth of suffering? It is the suffering of birth, aging, sickness, death, union with what is hated, separation from what is loved, and not obtaining what one seeks. Stated briefly, it is all the suffering of the five appropriated aggregates. This is named the noble truth of suffering.

What is the noble truth of origination? It is craving, craving for further becoming, craving accompanied by delight and greed, and craving that delights in this or that object. This is named the noble truth of origination.

What is the noble truth of cessation? It is the severance and cessation without remainder of that craving and the other afflictions. This is named the noble truth of cessation.

What is the noble truth of the path? It is the noble path with eight limbs and the other factors of the path. This is named the noble truth of the path.

The four truths are established through the causes and results of the dark and bright classes. Suffering is the result of the dark class, and origination its cause. Cessation is the result of the bright class, and the path its cause, because the path enables one to attain and realize cessation. Suffering is like a disease and must first be fully known. Origination is like the cause of disease and must next be abandoned. Cessation is like freedom from disease and must next be personally realized. The path is like good medicine and must be cultivated repeatedly.

Moreover, the suffering meant by the truth of suffering through the path meant by the truth of the path are just so and real, not otherwise than real; they are undistorted, not distorted. Thus they are called truths. Their own characteristics contain no falsity or deception, and on seeing them an undistorted cognition arises. For this reason they are named truths.

Question: Why are these truths named specifically "noble" truths? Answer: Only noble ones agree that these truths are indeed truths and know and see them as they truly are. Ordinary, childish beings neither know nor see them as they truly are. Therefore these truths are named specifically noble truths. For ordinary beings they are called truths only because their nature is so, not because those beings have awakened to them. For noble ones, both reasons apply: their nature is so, and the noble ones have awakened to them.

Again, the suffering of birth means the various painful bodily and mental feelings that arise at the time of birth. It is not that birth's own substance is itself suffering; birth is called suffering because it is a cause and condition for painful feelings. Aging, sickness, death, union with what is hated, separation from what is loved, and not obtaining what one seeks should be understood in the same way. In the last case, failure to obtain what is sought causes various painful bodily and mental feelings. It is not that failure itself is intrinsically suffering; it is called suffering because it serves as a condition for suffering.

The brief expression "all suffering of the five appropriated aggregates" should be understood as follows. Birth and the other headings directly reveal only the suffering that is suffering. The suffering of the five appropriated aggregates also reveals the other two, the suffering of change and the suffering of conditioned formations. Why? The five appropriated aggregates include all three kinds of feeling. They are therefore a vessel for the suffering already described and also contain the not-yet-explicit suffering of change and suffering of conditioned formations.

Question: Why did the World-Honored One state the suffering that is suffering directly by its own name, while stating the suffering of change and the suffering of conditioned formations through other headings? Answer: Ordinary and noble beings alike immediately recognize the suffering that is suffering as painful. Its nature is also intensely repellent. A person who has not previously trained in wisdom can understand it as soon as it is explained, and direct explanation of it allows beings capable of being tamed and taught to enter the truths more easily. Therefore it is stated directly.

How are the three characteristics of suffering established?

First, the suffering that is suffering. The suffering of birth through the suffering of not obtaining what one seeks reveals painful feeling and the bodily or mental basis on which it depends. Their opposites are the conditions that counteract them: youth counters aging, health counters sickness, life counters death, union with loved ones counters union with the hated, non-separation from the loved counters separation from the loved, and successful fulfillment of one's aim counters not obtaining what one seeks. This establishes the suffering that is suffering.

Second, the suffering of change. The afflictions arising from painful feeling and its basis, together with healthy and other states conducive to pleasant feeling, the pleasant feelings they produce, and the afflictions arising from those states and feelings, are collectively called the suffering of change. Because pleasant feeling and its basis are impermanent, when they change or become otherwise, one undergoes the many sufferings produced under the dominant force of that change. When afflictions arise anywhere, they bind the mind, damage it, and immediately produce suffering. Thus they are called the suffering of change. As the World-Honored One said, "Entering a changed mind, he grasps a woman's hand." Likewise, one who abides in the entanglement of sensual desire experiences bodily and mental grief and pain produced with that entanglement as condition. The same is true of the entanglements of ill will, dullness and drowsiness, restlessness and remorse, and doubt. These authoritative teachings reveal both suffering and change within affliction. Therefore afflictions are included in the suffering of change. This is the establishment of the suffering of change.

Third, the suffering of conditioned formations. This suffering pervades all five appropriated aggregates. In brief, after excluding the suffering that is suffering, the suffering of change included in affliction, and the suffering of change included in pleasant feeling and its basis, all remaining aggregates that accompany neither-painful-nor-pleasant feeling are named the suffering of conditioned formations. This includes aggregates produced by that feeling, aggregates serving as conditions for its production, and aggregates that serve as the vessel in which it arises and abides. These aggregates are impermanent and associated with arising and ceasing; they bear every form of appropriation, are followed by the coarseness and heaviness of all three feelings, are insecure, cannot escape either the suffering that is suffering or the suffering of change, and do not operate under mastery. Because they are subject to the suffering of conditioned formations, they are called suffering. This establishes the suffering of conditioned formations.

The craving mentioned above is also called longing, eager desire, and delight. This longing operates through three gates: longing for future becoming, and two kinds of longing for objects. Longing for future becoming is named craving for further becoming. Longing for objects has two forms. With regard to an object already obtained, craving accompanies delight and attachment; this is craving accompanied by delight and greed. With regard to an object not yet obtained, craving longs for union with it; this is craving that delights in this or that object.

Cessation is of two kinds: first, cessation of the afflictions; second, cessation of the basis. The path is of two kinds: first, the path of the learner; second, the path of the non-learner. This is named the affliction-purifying object of the supramundane path.

Thus have been stated the four kinds of object: first, the pervasive object; second, the purifying-of-conduct object; third, the skillfulness object; fourth, the affliction-purifying object. 〔The rubric of "the object" is now complete.〕

Three · Instruction (the Four Instructions and the Instruction of Perfect Marks)

What is instruction? Instruction is of four kinds: first, unmistaken instruction; second, gradual instruction; third, instruction by teaching; fourth, instruction by realization.

What is unmistaken instruction? It is to explain the Dharma and its meaning without distortion, causing students to receive and retain it, recite it, and train in it so that they truly emerge, rightly exhaust all suffering, and reach suffering's end. This is named unmistaken instruction.

What is gradual instruction? It is to teach the Dharma and its meaning in accord with the time and the students' capacities: first causing them to receive and recite what is shallow and accessible, and only afterward causing them to train in what is deep and far-reaching. To lead them into the first direct realization of the truths, one first teaches suffering and then origination, cessation, and the path. To lead them into meditative absorption and equipoise, one first teaches the first absorption and then the remaining attainments. Instructions of these kinds are named gradual instruction.

What is instruction by teaching? It is to hear the true teaching from a venerable teacher; from one resembling a venerable teacher, such as a preceptor or ordaining teacher versed in yoga; from the Tathāgatas; or from disciples of the Buddha—and then to teach others exactly what was heard, adding nothing and taking nothing away. This is named instruction by teaching.

What is instruction by realization? It is to use skillful means to teach others the dharmas one has personally attained, touched, and realized while dwelling alone in seclusion, so that they too may attain, touch, and realize them. This is named instruction by realization.

There is also instruction complete in every feature. How is it complete? Through instruction by three miracles: the miracle of spiritual power, the miracle of declaration, and the miracle of admonition. Through the miracle of spiritual power, one manifests various extraordinary fields, causing others to feel profound reverence; because they revere the instructor, they listen to the yoga-attention with great respect. Through the miracle of declaration, one discerns the differences in another person's mental conduct. Through the miracle of admonition, one teaches the true Dharma according to the person's faculties, conduct, and point of entry, and gives correct guidance regarding the practice. Thus the three miracles encompass instruction complete in every feature.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth, the third [portion] of the Second Yoga-Station — 本地分中聲聞地第十三第二瑜伽處之三〕

Four · The Training (the Three Higher Trainings)

What is the training? There are three higher trainings: first, the higher training in discipline; second, the higher training in mind; third, the higher training in wisdom. 　The higher training in discipline = dwelling in the possession of the precepts, and so forth (as explained at length before). 　The higher training in mind = separated from desires and from evil, unwholesome dharmas, with applied and sustained thought, with the joy-and-pleasure born of seclusion, entering the first meditative absorption and dwelling in its full attainment, on up to being able to enter the fourth meditative absorption and dwell in its full attainment; the formless [attainments] and all the remaining concentrations and equipoises are also all named the higher training in mind. Yet it is in dependence on the meditative absorptions that one can first enter the direct realization of the noble truths and attain the assurance of the right course (this cannot be accomplished by wholly forsaking all the meditative absorptions) — therefore the meditative absorptions are the most excellent, and so [this training] is stated by preference as the higher training in mind. 　The higher training in wisdom = the knowledge-and-vision, as they truly are, of the four noble truths and the like.

Question: Why are there only three trainings, neither fewer nor more? Answer: By reason of the sense of "establishing concentration" (the higher discipline — discipline establishes one-pointedness of mind, causing the mind to touch meditative absorption), the sense of "the basis for knowledge" (the higher mind — right concentration causes true knowledge-and-vision to operate with regard to what is to be known), and the sense of "carrying out what is to be done" (the higher wisdom — pure knowledge-and-vision can realize the ultimate severing of the afflictions; severing the afflictions is one's own aim-and-benefit, is the excellent thing to be done, and beyond this there is no further excellent thing to be done) — therefore there are only three trainings.

Question: Why do the three trainings follow this sequence? Answer: First, discipline being purified, there is then no worry-or-remorse; there being no worry-or-remorse, there is gladness-and-ease; by reason of ease, the mind attains right concentration; the mind being concentrated, one can know-and-see as it truly is; knowing-and-seeing truly, one can give rise to disenchantment; being disenchanted, one is freed from defilement; being free from defilement, one attains liberation; being liberated, one realizes the actionless, ultimate nirvāṇa. Therefore the three trainings follow this sequence.

Question: Why are they named the "higher" discipline, mind, and wisdom? Answer: By reason of "the sense of what it tends toward" and "the sense of being most excellent." The sense of what it tends toward = in order to tend toward the higher mind one cultivates pure discipline (named the higher training in discipline); in order to tend toward the higher wisdom one cultivates the concentrated mind (named the higher training in mind); in order to tend toward the severing of the afflictions one cultivates knowledge-and-vision (named the higher training in wisdom). The sense of being most excellent = these three trainings exist solely within the noble teaching, not in common with the outsiders.

Again, there may be a higher training in mind that draws forth the higher training in wisdom, or a higher training in wisdom that draws forth the higher training in mind (as when a noble disciple who has not yet attained the fundamental meditative absorption first trains in seeing-the-traces, and afterward, in order to sever the afflictions to be severed by the path of cultivation, cultivates the awakening-factor of mindfulness on up to the awakening-factor of equanimity — this is wisdom drawing forth mind). Again: there may be a higher training in discipline without the higher training in mind or wisdom; there may be the higher training in discipline and in mind without wisdom; but there is no "higher training in wisdom without discipline and without mind" — therefore, if there is a higher training in wisdom, it necessarily possesses all three trainings. The yoga practitioner should diligently cultivate these three trainings.

There are also three [types of] person who, in dependence on the three trainings, enter the direct realization of the truths: one not yet separated from desire, one twice-separated from desire, and one already separated from desire — one wholly not-yet-separated from desire, diligently cultivating, enters the direct realization of the truths, and having attained the direct realization, realizes the fruit of stream-entry; one twice-separated from desire realizes the fruit of once-returning; one already separated from desire realizes the fruit of non-returning.

There are also three faculties: the faculty of "wishing-to-know-the-not-yet-known" (one who, not having directly realized the truths, applies himself with diligent cultivation), the faculty of "already-knowing" (one who, having directly realized the truths, still dwells as a learner), and the faculty of "one-who-fully-knows" (the arhat, who has done what was to be done and dwells in the non-learner's station).

There are also three gates of liberation: emptiness, wishlessness, and marklessness. The objects to be known are, in brief, of two kinds — "the existent" and "the non-existent." The existent is further divided into the conditioned (the five aggregates of the three realms) and the unconditioned (nirvāṇa), which, spoken of together, are named "the existent"; whereas if one speaks of a self, a sentient being, a life-holder, a being-that-is-born, and the like, that is "the non-existent." Because one sees the faults and troubles within the conditioned, one has nothing to pray-for; and because one has nothing to pray-for, on this basis is established the gate of liberation of wishlessness; because one has nothing to pray-for [within the conditioned], one then gives rise to a deep prayer for nirvāṇa (seeing it as utterly calm, most sublime, forever emerged-and-released), and on this basis is established the gate of liberation of marklessness; and with regard to the non-existent one neither prays-for nor does-not-pray-for — knowing the non-existent for the non-existent just as it is non-existent, seeing it as non-existent — and on this basis is established the gate of liberation of emptiness.

Five · Dharmas That Accord with the Training (the Ten Contraries · the Ten Concordances · the Ten Perceptions · the Four Illuminations)

What are the dharmas that accord with the training? There are ten kinds of dharma contrary to the training; because they counteract these, there are ten kinds of dharma that accord with the training.

The ten kinds of dharma contrary to the training: first, the lovely form of a woman, young, in the flush of vigor (a superior-grade obstacle to the good man and the rest who are rightly training); second, giving rise to clinging-attachment toward the formations included in the false-view-of-self; third, laziness and slackness; fourth, the false view of self; fifth, clinging-attachment to fine tastes in dependence on morsel-food; sixth, giving rise to desire-craving amid the various worldly idle-proliferations one thinks upon; seventh, the faults and troubles [that arise from] reflecting upon the yoga-attention of the various dharmas — this in turn is of eleven kinds: (1) wavering doubt with regard to the truths, the Jewels, the aggregates, and karma-and-fruit; (2) for one who delights in cultivating severance, the coarse-and-heavy states of the body; (3) for one who is lax and slack, being over-shadowed by dullness-and-drowsiness in the attention to the faults-and-troubles of cultivating tranquillity-and-insight, so that the mind becomes utterly shrunk; (4) for one whose vigor is too fierce, the body wearied and the mind vexed; (5) for one whose vigor is too weak, not attaining excellent advancement, and the wholesome qualities declining; (6) with regard to some small gain, fame, or praise — some one pleasure — giving rise to deep delight; (7) restlessness, the un-calm, leaping-and-agitated turmoil; (8) giving rise to alarm-and-terror at the everlasting-cessation-nirvāṇa of the false-view-of-self; (9) with regard to speech, making immoderate exertion, talking to excess, fond of overpowering [others] and stirring up the means of dispute; (10) with regard to the manifold objects previously seen, heard, and received, the mind galloping, the mind scattering; (11) forcibly sinking into thought where one ought not to think; eighth, giving rise to deep relish-and-clinging amid the pleasure of the meditative absorptions and equipoises; ninth, for one who wishes to realize-and-enter the markless concentration, drifting-and-scattering in accordance with the formations; tenth, when one touches bodily painful feelings on up to the life-robbing painful feeling, craving-and-cherishing one's lifespan and hoping to stay alive, and, following upon this hoping, grieving-lamenting and being confused-and-distressed. These are named the ten kinds of dharma contrary to the training.

The ten perceptions that counteract these ten: first, the perception of the impure; second, the perception of impermanence; third, the perception of impermanence-and-suffering; fourth, the perception of suffering-and-no-self; fifth, the perception of loathing-food; sixth, the perception that the whole world is not to be delighted in; seventh, the perception of light; eighth, the perception of dispassion; ninth, the perception of cessation; tenth, the perception of death. Cultivating these ten perceptions well can sever the ten obstacles, the dharmas contrary to the training. Among them, "the perception of light" is established in dependence on the four illuminations: the illumination of the dharma, the illumination of the meaning, the illumination of tranquillity, and the illumination of insight (in the present sense, the intent is to take up that which can sever "the obstacle of the yoga-attention that reflects upon the various dharmas").

There are also ten kinds of dharma that accord with the training. What are the ten? First, a past cause; second, an accordant teaching; third, application in accord with principle; fourth, what is done uninterruptedly and earnestly; fifth, fierce eager desire; sixth, the power to sustain yoga; seventh, stilling the coarseness and heaviness of body and mind; eighth, repeated examination; ninth, freedom from timidity; tenth, freedom from overweening pride.

What is a past cause? It is that faculties cultivated in the past have matured and the necessary capacities have accumulated.

What is an accordant teaching? It is a teaching that is undistorted and presented in proper sequence.

What is application in accord with principle? It is to practice without distortion exactly as instructed. Such practice gives rise to right view.

What is what is done uninterruptedly and earnestly? Through correct application, one does not let one's life pass vainly without cultivating wholesome qualities, and one rapidly accumulates all such qualities.

What is fierce eager desire? One develops a powerful longing for higher liberation, thinking, "When shall I be able to abide fully in that state, as noble ones abide fully there?"

What is the power to sustain yoga? Two causes enable one to obtain this power: being of sharp faculties by nature and having cultivated continuously for a long time.

What is stilling the coarseness and heaviness of body and mind? When physical weariness produces bodily and mental heaviness, a more relaxed posture stills it. When excessive applied and sustained thought produces bodily and mental heaviness, the means of inwardly calming the mind stills it. When a constricted, weakened mind is entangled in dullness and drowsiness and produces bodily and mental heaviness, a purifying attention based on insight into the higher-wisdom Dharma stills it. When innate afflictions not yet severed produce an afflictive heaviness of body and mind that cannot yet be relinquished, continuous diligent cultivation of the true path stills it.

What is repeated examination? Depending on discipline, one repeatedly examines the bad deed that should not be done and the good deed that should be done. One prevents an uncommitted bad deed from occurring, does not retreat from a good deed not yet performed, relinquishes a bad deed already done, and does not abandon a good deed already done. Through the force of attention examining whether afflictions have or have not been severed, one also repeatedly examines them: knowing them severed, one rejoices; knowing them not severed, one repeatedly and diligently cultivates the true path.

What is freedom from timidity? Because one has not yet known, seen, or realized what must later be known, seen, and realized, timidity may arise, wearying and depleting the mind. Once it arises, one does not cling to it but quickly severs and extinguishes it.

What is freedom from overweening pride? One has no overweening pride regarding what has been attained, touched, or realized and is free from distorted grasping. One forms the thought "attained" only regarding what has truly been attained, "touched" only regarding what has truly been touched, and "realized" only regarding what has truly been realized.

These ten dharmas should be cultivated by yoga practitioners who delight in training. At the beginning, middle, and end they remain constantly accordant and never contrary. Therefore they are named dharmas that accord with the training.

Six · The Ruin of Yoga (Four Kinds)

What is the ruin of yoga? In brief there are four kinds: the final, the temporary, the loss of what was attained, and what is done by wrong conduct. 　Final ruin of yoga = the person without lineage — within whose body there is no dharma able to tend toward nirvāṇa, so that the supramundane yoga is finally lost-and-ruined. 　Temporary ruin of yoga = the person with lineage — within whose body there is a dharma able to tend toward nirvāṇa; though the outer conditions be lacking and a long time pass by, in the end the conditions will surely converge, and he will cultivate yoga and make it manifest, and having cultivated it well he shall attain final nirvāṇa — therefore it is said that his yoga is temporarily lost-and-ruined. 　Ruin of yoga through the loss of what was attained = losing the knowledge, the vision, and the pleasant dwelling one had attained, touched, and realized. 　Ruin of yoga done by wrong conduct = practicing with diligent effort not in accord with right principle, so that though much effort is expended nothing is accomplished: one cannot accomplish any yoga at all, and this is not a wholesome dharma. There is also a certain sort of person: one with many afflictions, of a nature much sullied, yet whose cognition is keen and whose awareness-wisdom is fierce, who possesses inborn awareness and well gathers what he has heard, and who brings his hearing to completion whether it is little or much. He may dwell in a secluded place, where upright householders and renunciants come to him; he teaches them the Dharma and makes their minds glad. He also practices deceit, falsely displaying various tamed-and-good bodily and verbal deeds. Thereby he amasses gain, reverence, and praise, is thought to possess great merit, and obtains various robes, food, bedding, medicines for illness, and bodily requisites. Kings, great ministers, householders, wealthy elders, and merchant-chiefs revere and honor him, all declaring him to be an arhat. Cherishing an intimate affection for the lay and monastic disciples who follow and revolve around him, and wishing to draw in more, he thinks: "These lay and monastic disciples trust and follow me, and all declare me to be an arhat. If they come to question me about yoga-attention, tranquillity, insight, and the like, and, on receiving their question, I cannot answer, they will abandon their faithful inclination toward me and no longer declare me to be an arhat; thereby I shall lose gain and reverence. I should now reflect, weigh, examine, and establish a yoga for myself." Driven by this matter and attached to gain, reverence, and fame, he dwells alone in seclusion and himself carefully reflects, weighs, examines, and establishes a yoga. Yet this yoga "does not accord with the discourses, does not appear in the discipline, and contravenes the nature of dharma." Before monks who hold the three baskets well, he conceals his yoga and is unwilling to reveal it; to his lay and monastic disciples he teaches it privately and secretly, not letting it come to light. Why? He fears that those who hold the three baskets well, on hearing this yoga topic, would test it against the discourses and find that it does not accord with them, illuminate it by the discipline and find that it does not appear there, and examine it by the Dharma and find that it contravenes the nature of dharma. They would therefore not accept it, would challenge him with words of disbelief, dispute with him, and expose him. Kings, great ministers, householders, wealthy elders, and merchant-chiefs would then no longer revere and honor him, and he would no longer obtain robes, food, bedding, medicines for illness, and bodily requisites. Through the predominant force of attachment to gain and reverence, with regard to what is not the Dharma he gives rise to the perception of Dharma, the perception of concealment, and evil desire-and-pleasure, openly revealing and teaching what is not the Dharma as the Dharma. Those who tolerate and approve his view likewise give rise to the perception of Dharma regarding what is not the Dharma and are benighted and dull-witted; though they practice diligently according to his teaching, all of it should be known as wrong conduct. This is named the ruin of yoga done by wrong conduct — "a semblance of the right dharma, not the true right dharma, able to obstruct the right dharma." The yoga practitioner who diligently cultivates the meditative absorptions should rightly and thoroughly know these four kinds of ruin of yoga, and should keep far off from them.

Seven · Yoga (the Four Yogas: Trust, Desire, Vigor, Means)

What is yoga? Yoga is of four kinds. What are the four? First, trust; second, desire; third, vigor; fourth, means.

Trust has two modes and two bases. The two modes are confidence and compliance, and purity. The two bases are examination of the principles of dharmas and confident understanding of a person's spiritual power.

Desire is of four kinds. What are the four? First, desire to attain; second, desire to inquire; third, desire to gather provisions; fourth, desire to accord with yoga. Desire to attain is longing for higher liberation, as explained above. Desire to inquire is this: after longing has arisen, one goes to a monastery and approaches a knowledgeable fellow practitioner who has achieved subtle wisdom in yoga, in order to hear what one has not heard and to bring one's hearing to completion. Desire to gather provisions is the longing to advance in purifying disciplinary restraint and restraint of the faculties, knowing moderation in food, reducing sleep, and dwelling with clear comprehension. Desire to accord with yoga is the longing, delight, and wish to act that arise on the path cultivated through uninterrupted and earnest application.

Vigor is of four kinds. What are the four? First, vigor for hearing; second, vigor for reflection; third, vigor for cultivation; fourth, vigor for purifying obstacles. Vigor for hearing is the diligent, courageous, and decisive application made to hear what has not been heard and to bring what has been heard to completion. Vigor for reflection is to dwell alone in seclusion and reflect on, weigh, and examine the meaning of the Dharma as heard. Vigor for cultivation is to enter quietude and diligently cultivate tranquillity and insight from time to time. Vigor for purifying obstacles is to rouse oneself day and night in walking and seated meditation, cleansing the mind of obstructive dharmas through diligent, courageous, decisive effort.

Means has four successive aspects: through the strengthening power of disciplinary restraint, one guards mindfulness well; through guarding mindfulness well, one becomes heedful, protects the mind, and cultivates wholesome dharmas; through heedfulness, the mind correctly cultivates inward tranquillity and insight into the higher-wisdom Dharma. These form the four aspects of means.

The four classes of yoga contain sixteen kinds in all. First, through trust one develops deep confident understanding of the aim to be attained. Once confident in that aim, one develops eager desire for wholesome dharmas. Through eager desire, one rouses oneself day and night and abides diligent, firm, and courageous. Once vigor has arisen, one embraces the means and can attain what was not attained, touch what was not touched, and realize what was not realized. Therefore these four dharmas are named yoga.

Eight · Attention (the Four Attentions · the Further Four · the Four Aspects · the Nine Resolute Convictions · the Four Tasks · the Three Yoga Practitioners)

What is attention? There are four attentions: attention that operates by forceful exertion, attention that operates with intervals, attention that operates without intervals, and attention that operates effortlessly. 　Attention that operates by forceful exertion = the beginner, causing his mind inwardly to abide-in-equipoise and to settle-in-equipoise, or unmistakenly discerning the dharmas, on up to the point where he has not yet attained the attention he is cultivating: at that time, redoubling his strength, he curbs-and-checks his mind and makes it dwell on a single object. 　Attention that operates with intervals = after he has attained the attention he is cultivating, the apprehending-the-aspect attention that gradually advances along the mundane and supramundane path, which — being intermixed by the "reflection" of meditative absorption — is not yet able to cultivate single-mindedly and purely. 　Attention that operates without intervals = from the apprehending-the-aspect attention onward, up to the culmination-of-effort attention. 　Attention that operates effortlessly = the fruit-of-the-culmination-of-effort attention.

There are also the further four kinds of attention: the accordant attention (giving rise to deep disenchantment-and-abhorrence toward the object, rousing right application, but not yet having severed the afflictions); the counteracting attention (able to sever the afflictions); the attention conducive to purity (when the mind is downcast, taking up a pure-and-sublime mark and rousing it to gladness-and-joy); the attention conducive to contemplation (contemplating whether the afflictions are severed or not yet severed).

Question: When one rightly attends to the object, how many aspects does one reflect upon? Answer: Four aspects — the object-aspect (the image, of the same class as the thing to be known, appearing clearly-and-distinctly); the cause-and-condition-aspect (the amassing of the provisions of meditative absorption, the accordant guidance, the fierce eager desire that co-operates with cultivation, the deep disenchantment-and-abhorrence toward what is to be loathed, the ability thoroughly to know whether one is disturbed or undisturbed, and the not being harassed-and-touched by others (the marks of disturbance being either what a person does, or what a non-person does, or what a sound does, or what exertion does); if insight is chief, then after inwardly shrinking his mind and contemplating with utmost fierce vigor comes the cause-and-condition-aspect; if tranquillity is chief, then after rousing excellent insight and stopping with utmost fierce vigor comes the cause-and-condition-aspect); the aspect to be kept far off (of four kinds: the mark of sinking, which makes the mind inferior-and-low; the mark of restlessness, which makes the mind lifted-up-high; the mark of clinging, which makes the mind give rise to defilement-and-clinging toward the object and stir up disturbance; and the mark of distraction, which makes the mind gallop-and-scatter outwardly and be agitated — as already stated in the Stage of Meditative Equipoise); and the aspect to be cultivated.

Question: When attention gives rise to resolute conviction toward the object, how many resolute convictions are there? Answer: Nine — the resolute conviction that is light-and-clear (with regard to the mark of light, clarifying the mind and taking it up well, so as to be together with light); the resolute conviction that is not light-and-clear (unable to take it up well, so as to be together with murk-and-darkness); the dull resolute conviction (in one of dull faculties); the quick-and-keen resolute conviction (in one of sharp faculties); the small resolute conviction (small confidence-and-desire, and a small object); the vast resolute conviction (vast confidence-and-desire, and a vast object); the measureless resolute conviction (boundless confidence-and-desire, and a boundless object); the pure resolute conviction (already well-cultivated, accomplished, and ultimate in its operation); the impure resolute conviction (not yet well-cultivated, accomplished, or ultimate in its operation).

Question: How many kinds of yoga-task does one who cultivates yoga have? Answer: Four — the cessation of the basis, the transformation of the basis, the thorough knowing of the object, and the delighting in the object. The cessation of the basis and the transformation of the basis = because one diligently cultivates the yoga-attention, the basis co-operating with coarse-and-heavy states gradually ceases, and the basis co-operating with pliancy gradually transforms. The thorough knowing of the object and the delighting in the object = either they take the cessation-and-transformation of the basis as chief (whereby the thorough-knowing-and-delighting-in the object, as dominant condition, causes the cessation-and-transformation of the basis), or they take the purity of the basis as chief (whereby the purity of the basis, as dominant condition, causes the thorough-knowing-and-delighting-in the object to attain a good purity, operating at the time when what is to be done is accomplished).

Question: How many kinds of yoga practitioner are there? Answer: Three — the beginner yoga practitioner, the yoga practitioner already in habitual practice, and the yoga practitioner who has passed beyond attention. 　The beginner yoga practitioner is of two: the beginner with regard to attention (dwelling on a single object, diligently cultivating attention, but not yet having attained the attention to be cultivated, not yet having touched-and-realized one-pointedness of mind), and the beginner with regard to purifying the afflictions (one who, having already realized the attention to be cultivated, wishes to purify his mind of the afflictions and rouses, takes up, and rightly and diligently cultivates the apprehending-the-aspect attention). 　The yoga practitioner already in habitual practice = having, apart from the apprehending-the-aspect attention, well cultivated the remaining attentions on up to the culmination-of-effort attention. 　The yoga practitioner who has passed beyond attention = dwelling in the station of the fruit-of-the-culmination-of-effort attention, having surpassed the attention cultivated by the means-of-effort, and dwelling in the fruit of cultivation. 　Again: from the arising of the eager desire to cultivate the wholesome dharmas, on up to before the wholesome roots conducive to penetration have arisen, one is named a beginner; when the wholesome roots conducive to penetration have arisen (warmth, summit, accordant-acceptance-of-the-truths, the supreme worldly dharma), one is named already in habitual practice; when one has realized-and-entered the assurance of the right course, attained the direct realization of the truths, [being] not [other-dependent] on other conditions, and not carried off by other conditions with regard to the Buddha's noble teaching, one is named having passed beyond attention (having surpassed the attention dependent on other conditions, dwelling in the attention not dependent on other conditions).

The "cultivation" of the second yoga-station. The cultivation of yoga is of two kinds: the cultivation of concepts (cultivating the various counteracting concepts) and the cultivation of the factors of awakening (cultivating the thirty-seven factors of awakening). This subsection is the backbone of the śrāvaka's practice and realization — the four foundations of mindfulness · the four right exertions · the four bases of psychic power · the five faculties · the five powers · the seven awakening-factors · the eightfold noble path, together with the discipline beloved of the noble ones. The technical terms are kept as of old, each phrase rendered into today's language; no doctrinal exposition is added, no treatise is cited, no Sanskrit is annotated; where the treatise-text is condensed, the fuller sense is restored within 〔brackets〕.

I. The Cultivation of Concepts

What is the cultivation of yoga? There are two kinds: the cultivation of concepts, and the cultivation of the factors of awakening.

What is the cultivation of concepts? When cultivating the mundane path, one cultivates the perception of peril regarding all lower grounds. When cultivating the path to nirvāṇa, one sees the supremely peaceful qualities of the element of severance, the element of dispassion, and the element of cessation, and cultivates perceptions of severance, dispassion, and cessation. When cultivating tranquillity, one cultivates the upward-and-downward perception belonging to the tranquillity class. When cultivating insight, one cultivates the before-and-after perception belonging to the insight class.

What is the upward-and-downward perception? One observes this body as it stands and in the manner one resolves to contemplate it: from above the crown of the head down to the soles of the feet, it is filled with many mixed kinds of impurity—the hair of the head, body hair, nails, teeth, and all the other substances explained above. This is named the upward-and-downward perception.

What is the before-and-after perception? With diligent earnestness, one takes up, reflects on, comprehends, and penetrates the contemplated sign. Standing, one observes sitting; sitting, one observes lying down; or, in the later activity, one observes the earlier activity. This displays how insight observes dependently arisen formations in the past, present, and future.

"Standing, one observes sitting" means that present attention observes future formations. Why? The present phase of attention has already arisen and is therefore called "standing." The future phase to be known has not yet arisen but is about to arise and is therefore called "sitting."

"Sitting, one observes lying down" means that present attention observes past formations. Why? The present phase of attention is about to cease and is therefore called "sitting." The past phase to be known has already passed away and is therefore called "lying down."

"In the later activity, one observes the earlier activity" means that present attention observes the immediately preceding attention that has just ceased. Why? The grasped attention that arose and immediately passed away is called the earlier activity. The newly arising grasping attention that takes the immediately preceding, now-ceased attention as its object is called the later activity.

Thus, for the cultivation of tranquillity and insight, one cultivates the surpassing perception of luminosity belonging to these two classes. This is named the cultivation of concepts.

II. The Cultivation of the Factors of Awakening — the Thirty-Seven Factors of Awakening

What is the cultivation of the factors of awakening? It is to draw near to and accumulate the thirty-seven factors of awakening, cultivating them, repeatedly practicing them, and cultivating them abundantly. This is named the cultivation of the factors of awakening. What are the thirty-seven factors? They are the four foundations of mindfulness, four right exertions, four bases of spiritual power, five faculties, five powers, seven awakening factors, and eightfold noble path.

　The four foundations of mindfulness are: first, mindfulness of the body; second, mindfulness of feeling; third, mindfulness of mind; fourth, mindfulness of dharmas.

　The four right exertions are: first, regarding already-arisen evil and unwholesome dharmas, to generate zeal, spur oneself on, exert diligent effort, brace the mind, and hold the mind so as to sever them; second, regarding not-yet-arisen evil and unwholesome dharmas, to apply the same effort so that they do not arise; third, regarding not-yet-arisen wholesome dharmas, to apply it so that they arise; fourth, regarding already-arisen wholesome dharmas, to apply it so that they abide, are not forgotten, are cultivated to completion, are repeatedly cultivated, increase, and become vast.

　The four bases of spiritual power are: first, the base of spiritual power accomplished by the concentration of aspiration and exertions of severance; second, that accomplished by the concentration of effort; third, that accomplished by the concentration of mind; fourth, that accomplished by the concentration of investigation.

　The five faculties are faith, effort, mindfulness, concentration, and wisdom. The five powers are the powers of faith, effort, mindfulness, concentration, and wisdom.

　The seven awakening factors are mindfulness, investigation of dharmas, effort, joy, tranquillity, concentration, and equanimity.

　The eightfold noble path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

(a) The Four Foundations of Mindfulness

The foundation of mindfulness of the body. First the question: What is the body? What is "abiding in the observation of the body along the body"? What is mindfulness? What is a foundation of mindfulness? 　The marks of the body, briefly, are of thirty-five sorts: the inner body, the outer body, the body included among the faculties, the body not included among the faculties, the body reckoned as a sentient being, the body not reckoned as a sentient being, the body co-arising with grossness, the body co-arising with pliancy, the producing body, the produced body, the mental body, the material body, the body of a hell-being, the body of an animal, the body of the ancestral land, the human body, the divine body, the body with consciousness, the body without consciousness, the middling body, the manifest body, the altering body, the unaltering body, the female body, the male body, the body of a paṇḍaka, the body of a friend, the body of a non-friend, the neutral body, the inferior body, the middling body, the excellent body, the infant body, the young body, and the aged body — these are the differentiations of the marks of the body. 　What is abiding in observation of the body along the body? In brief it has three forms: wisdom born of hearing, reflection, and cultivation with the body as their predominant basis. Through these three forms of wisdom, one correctly observes and investigates every body and every bodily mark, following and knowing them as they are. This is abiding in observation of the body along the body.

　What is mindfulness? Taking the body as predominant, one receives and retains the true Dharma, reflects on its meaning, and cultivates it for direct realization. Throughout the cultivation and realization of both wording and meaning, the mind does not forget. This is named mindfulness.

　What is a foundation of mindfulness? One carefully asks: "Am I correctly retaining the true Dharma, or not? Do I comprehend each meaning well through wisdom, or not? Can I personally touch and realize each liberation, or not?" To settle mindfulness through such careful, truthful examination is named a foundation of mindfulness.

　The name also has three further senses: guarding mindfulness, remaining undefiled by objects, and settling mindfulness on its object. Guarding mindfulness is expressed in teachings such as "first guard mindfulness" and "remain constantly mindful." Remaining undefiled by objects means guarding the mind through mindfulness, moving in an even state, grasping neither the general sign nor the secondary marks, and continuing through guarding the mental faculty and cultivating its restraint. Settling mindfulness on its object means settling it on the four objects: the pervasive, conduct-purifying, skillfulness, and affliction-purifying objects. Because mindfulness is well established through these three aspects, it is named a foundation of mindfulness.

The foundation of mindfulness of feeling. What is feeling? First there are pleasant feeling, painful feeling, and feeling that is neither-painful-nor-pleasant. Each has a bodily and a mental form: pleasant, painful, and neither-painful-nor-pleasant bodily feeling, and pleasant, painful, and neither-painful-nor-pleasant mental feeling. Each of the three also occurs in four classes: pleasant, painful, and neutral feeling with the relish of craving; the same three without that relish; the same three grounded in indulgent attachment; and the same three grounded in renunciation. Thus there are in all twenty-one feelings; they may also be stated in brief as nine kinds of feeling. Item by item: pleasant feeling is the "even feeling" included under feeling and arisen conditioned by contact conducive to pleasure; painful feeling is the "uneven feeling" included under feeling and arisen conditioned by contact conducive to pain; neither-painful-nor-pleasant feeling is the "neither-even-nor-uneven feeling" included under feeling and arisen conditioned by contact conducive to neither pain nor pleasure. When these three are associated with the first five consciousnesses, they are called bodily feeling; when associated with mental consciousness, they are called mental feeling. Feelings that accord with nirvāṇa and discernment, ultimately renounce, are ultimately free of stain, and ultimately bring the holy life to fulfillment are called feelings without the relish of craving; those that fall within the three realms are called feelings with the relish of craving. Those bound to the form or formless realm, or according with freedom from desire, are called feelings grounded in renunciation; those bound to the desire realm, or not according with freedom from desire, are called feelings grounded in indulgent attachment.

The foundation of mindfulness of mind. What is mind? There are twenty kinds: mind with greed and free of greed; with hatred and free of hatred; with delusion and free of delusion; contracted and distracted; lowered and uplifted; agitated and unagitated; peaceful and unpeaceful; concentrated and unconcentrated; well cultivated and poorly cultivated; well liberated and poorly liberated.

　What is mind with greed? It is a mind bound by the entanglement of greed toward an attractive object. What is mind free of greed? It is a mind removed from that entanglement. Mind with hatred is bound by hatred toward a repellent object, while mind free of hatred is removed from it. Mind with delusion is bound by delusion regarding an object about which one can be confused, while mind free of delusion is removed from it. These six are the three afflictive classes and their counteractives as they arise during activity.

　What is contracted mind? Through correct practice, it binds itself to an inward object. Distracted mind flows outward among the five desirable objects. Lowered mind accompanies dullness and drowsiness. Uplifted mind clearly manifests a pure and sublime object. Agitated mind is excessively uplifted and shaken by agitation. Unagitated mind maintains even equanimity whether uplifted or contracted. Peaceful mind has been liberated from the hindrances; unpeaceful mind has not.

　What is concentrated mind? Having been freed from the hindrances, it can enter a fundamental absorption. Unconcentrated mind cannot yet enter. Well-cultivated mind has long habituated itself to concentration and can enter it swiftly, at will, without difficulty or obstruction. Poorly cultivated mind is the opposite. Well-liberated mind is ultimately liberated from every affliction; poorly liberated mind is not ultimately liberated from them all.

　These latter fourteen minds arise during abiding. Eight arise on the ground of purifying the hindrances, from contracted and distracted through peaceful and unpeaceful mind. Six arise on the ground of purifying afflictions, from concentrated and unconcentrated through well- and poorly liberated mind.

　When hindrances are present within, one knows, "Hindrances are present in me"; when absent, one knows they are absent. One also knows when previously unarisen hindrances arise and when arisen hindrances disperse and cease. In the same way, one knows whether fetters are present or absent at the eye through the mind, when previously unarisen fetters arise, and when arisen fetters disperse and cease.

The foundation of mindfulness of dharmas. What are dharmas here? They are greed and the dharma that disciplines greed; hatred and its discipline; delusion and its discipline; contracted and distracted dharmas; lowered and uplifted dharmas; agitated and unagitated dharmas; peaceful and unpeaceful dharmas; concentrated and unconcentrated dharmas; well- and poorly cultivated dharmas; and well- and poorly liberated dharmas. Through these contrasts, twenty dharmas are established in dark and bright, defiled and purified classes.

　When the awakening factor of mindfulness is present within, one knows it is present; when absent, one knows it is absent. One knows when it arises after not having arisen, and when, after arising, it abides, is not forgotten, is cultivated to fulfillment, is cultivated still further, increases, and becomes vast. The same should be understood for investigation of dharmas, effort, joy, tranquillity, concentration, and equanimity.

　To know thoroughly and as they truly are the intrinsic nature, causes and conditions, dangers, and counteractives of all defiled dharmas is the essence of the foundation of mindfulness of dharmas.

As has been said of the mindfulness and the foundation of mindfulness of the foundation of mindfulness of the body, so it is likewise, according to what fits, for the foundations of mindfulness of feeling, mind, and dharmas.

The four foundations of mindfulness counteract the four inversions. To counteract taking the impure as pure, mindfulness of the body is established. In observation of the body, the World-Honored One taught the four charnel-ground contemplations associated with impurity; repeated reflection on them ends the inversion of purity. To counteract taking suffering as pleasure, mindfulness of feeling is established. By observing feelings and knowing as it truly is that every feeling is suffering, one ends the inversion of pleasure. To counteract taking the impermanent as permanent, mindfulness of mind is established. One observes minds with greed and the other varieties arising and ceasing through days, nights, moments, instants, and brief intervals in many distinct classes, and thereby ends the inversion of permanence. To counteract taking what is without self as self, mindfulness of dharmas is established. Because self-view and other afflictions were formerly present while insight into no-self and other wholesome dharmas were absent, one projected self onto the aggregates. By observing dharmas and knowing the particular and common characteristics of the aggregates as they truly are, one ends the inversion of self.

　There is another distinction. Most people do not know as it truly is that aggregates are only aggregates and dharmas only dharmas. They wrongly imagine a self supported by the body, experiencing pain and pleasure through that body and becoming defiled or purified through dharma and non-dharma. Mindfulness of the body removes confusion about the supposed self's support. Mindfulness of feeling removes confusion about what the supposed self experiences. Mindfulness of mind removes confusion that grasps mind, mentation, or consciousness as self. Mindfulness of dharmas removes confusion about what supposedly defiles or purifies that self-mind.

　There is another distinction concerning karma: on what basis karma is made, for what purpose it is made, what makes it, and through what it is made. The four foundations disclose all of these: karma is made in dependence on the body, for the sake of feeling; mind makes karma; and wholesome or unwholesome dharmas are the means through which it is made.

　There is another distinction concerning defilement and purification: on what basis they occur, for what purpose they arise, what is defiled or purified, and through what they are accomplished. The four foundations disclose all of these: body is the basis of defilement and purification; they arise for the sake of feeling; mind is what becomes defiled or purified; and dharmas are that through which defilement and purification occur.

Question: What does "foundation of mindfulness" mean? Answer: Both "mindfulness abides on this" and "mindfulness abides by means of this" are called foundations of mindfulness. The first is the object that serves as the foundation. In the second, wisdom or mindfulness holds the mind in concentration and is the intrinsic foundation; the remaining associated minds and mental factors are commingled foundations. Wholesome contaminated and uncontaminated paths born under the predominance of body, feeling, mind, or dharmas are also called foundations of mindfulness. They are of three kinds: formed through hearing, reflection, and cultivation. Those formed through hearing and reflection are contaminated only; those formed through cultivation may be contaminated or uncontaminated.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth, the second yoga-station, part four.〕

The Six Detailed Mappings of Inner, Outer, and Inner-and-Outer

The distinction among inner, outer, and inner-and-outer has six mappings:

　First: one's own inner bodily form reckoned among sentient beings is the inner body; external form not reckoned among sentient beings is the outer body; the external bodily form of another sentient being is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on one's own body, external non-sentient form, or another's sentient body are respectively the inner, outer, and inner-and-outer three observations.

　Second: form included among the faculties and appropriated is the inner body; form not included among the faculties and unappropriated is the outer body; form not included among the faculties yet appropriated is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Third: one's own inner form co-arising with pliancy on a concentrated ground is the inner body; one's own inner form co-arising with grossness on a non-concentrated ground is the outer body; another's form co-arising with pliancy or with grossness is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Fourth: inner great-element form that produces other form is the inner body; external great-element form that produces other form is the outer body; produced form included among faculties and objects and arisen in dependence on the producing great elements is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Fifth: the inner form of a body with consciousness is the inner body; form in the livid and other phases of a body without consciousness yet reckoned among sentient beings is the outer body; a body-without-consciousness form that was conscious in the past, and a body-with-consciousness form that will be without consciousness in the future, taken as objects under their similar and even dharma-nature, are the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Sixth: the hair, body-hair, nails, teeth, and other marks of one's own inner middle body are the inner body; those marks in another's middle body are the outer body; the altered and unaltered livid and other marks of one's inner manifest body together with those of an outer manifest body, taken as objects under their similar and even dharma-nature, are the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations. The differentiating gateways of body, feeling, mind, and dharmas are thus of many kinds; here only a small portion is shown.

(b) The Four Right Exertions

Having thus habituated the four foundations of mindfulness, one is already able to remove the coarse-and-gross inversions and to comprehend wholesome and unwholesome dharmas. From this, without interval, one works so that not-yet-arisen evil, unwholesome dharmas may not arise, so that already-arisen evil, unwholesome dharmas may be cut off, so that not-yet-arisen wholesome dharmas may arise, and so that already-arisen wholesome dharmas may abide and not be forgotten, down through bracing the mind and holding the mind. 　Evil, unwholesome dharmas = the defiled bodily, verbal, and mental actions bound to the desire realm (included among evil conduct), and the afflictions able to give rise to them; not yet conjoined and not yet manifestly present is called not-yet-arisen; already conjoined and already manifestly present is called already-arisen. Wholesome dharmas = that which counteracts them / counteracts the hindrances / counteracts the fetters; not-yet-arisen and already-arisen are as before. 　Giving rise to zeal: toward not-yet-arisen evil, unwholesome dharmas, one raises the aspiration, "I shall cause them, one and all, never to arise again"; toward already-arisen evil, unwholesome dharmas, one raises the aspiration, "Toward them, one and all, I shall not consent, but shall cut off, destroy, and remove them." Again, those dharmas take as object past / future / present things, or take as object an object not-presently-seen (past and future) / an object presently-seen (present). Spurring oneself on = toward the evil, unwholesome dharmas that "take as object an object not-presently-seen," so that the not-yet-arisen may not arise and the already-arisen may be forever cut off, one spurs and braces oneself; exerting diligent effort = toward those [that take as object an object presently-seen], valiant right striving. Why? Only by remaining firm, spurring and bracing oneself, and striving valiantly and rightly can one cause them either not to arise again or to be forever cut off. Again, toward the enwrapments of the low and middling classes one spurs oneself on; toward the enwrapment of the high class one exerts diligent effort. Again, coursing amid past and future objects so as not to let the afflictions arise (and if they momentarily arise, cutting them off swiftly) = spurring oneself on; coursing amid the present object = exerting diligent effort. Again, an evil, unwholesome dharma arises either through the force of discrimination alone (pondering past and future objects at the time of abiding) or through the force of discrimination together with the force of the object (taking the present object as object at the time of active engagement) — for the former, causing the not-yet-arisen not to arise and being able to cut off what has arisen = spurring oneself on; for the latter = exerting diligent effort. 　Giving rise to zeal for wholesome dharmas: toward wholesome dharmas not yet obtained, not yet manifestly present, one raises a keen zeal to obtain them, a zeal for their manifest presence, so as to bring them into manifest presence; toward wholesome dharmas already obtained, already manifestly present, one raises a zeal to make them firmly abide, a zeal that they not be forgotten, a zeal to cultivate them to fulfilment — causing them to abide (once obtained, not lost, not fallen back from), causing them not to be forgotten (clear and manifest, without dullness), causing their cultivation to be fulfilled (cultivated over and over, brought to complete fulfilment). Spurring oneself on = so that what is already obtained may be made manifestly present, so that already-arisen wholesome [dharmas] may abide and not be forgotten; exerting diligent effort = so that what is not yet obtained may be obtained, and cultivated to fulfilment. Wholesome dharmas of the low and middling classes = spurring oneself on; wholesome dharmas of the high class = exerting diligent effort. 　Bracing the mind = when cultivating tranquillity, if the mind inwardly becomes overly contracted and inferior (or one fears it will become inferior), one then takes up some pure and excellent uplifting sign and diligently braces and gladdens the mind. Holding the mind = when cultivating uplift, if the mind becomes agitated and stirred (or one fears it will become agitated), one then again inwardly gathers the mind a little and cultivates tranquillity. 　These four are also called the four right supremacies (toward the black class, causing the not-yet-arisen not to arise and the already-arisen to be cut off; toward the white class, causing the not-yet-arisen to arise and the already-arisen to be fulfilled — in each case "giving rise to zeal, spurring oneself on, exerting diligent effort, bracing the mind, holding the mind"). They are also called the four right exertions: the exertion of restraint (already-arisen evil, unwholesome [dharmas] to be cut off · one should cultivate restraint so as to cut them off and not consent to them), the exertion of cutting-off (not-yet-arisen evil, unwholesome [dharmas] to prevent from arising · cutting off for the sake of cutting off), the exertion of cultivation (not-yet-arisen wholesome [dharmas] to be made to arise · cultivating over and over so that they become manifestly present, able to cut off), the exertion of protection (already-arisen wholesome [dharmas] to be made to abide · keeping far from heedlessness, cultivating heedfulness, protecting the wholesome dharmas, able to cut off). The gist: it displays, within the affair of abandoning and taking up the black and white classes, "the fulfilment of the predominant intention" (through giving rise to zeal) and "the fulfilment of the applied practice" (through spurring oneself on, exerting diligent effort, bracing the mind, holding the mind). The yoga-practitioner has only just this much that ought to be done — so as to cut off what ought to be cut off and obtain what ought to be obtained, first he gives rise to aspiration and zeal-and-longing; so as to cut off the enwrapments, from time to time he cultivates the signs of tranquillity, uplift, and equanimity; so as to cut off the enwrapments together with the latent proclivities, he further cultivates the counteracting wholesome dharmas. To display all this, the four right supremacies and the four right exertions are taught.

(c) The Four Bases of Psychic Power

From this one further cultivates the four concentrations: the concentration of aspiration, of effort, of mind, and of investigation (the concentrations obtained through the predominant force of aspiration / effort / mind / investigation). 　The concentration obtained through the predominant force of aspiration = after zeal alone has arisen, one rightly and carefully examines the intrinsic nature, causes and conditions, perils, and counteractives of the evil, unwholesome dharmas and gives rise to single-object mindfulness; and one rightly and carefully examines the intrinsic nature, causes and conditions, benefits, and renunciation of the wholesome dharmas and abides in single-object mindfulness; through cultivating this much, one touches one-pointedness, able to cause the presently-operating enwrapments to become distant (yet not having forever harmed the latent proclivities). The predominant force of effort = toward that which, in the three times, is conducive to evil, unwholesome dharmas and to the enwrapping afflictions of the low, middling, and high classes, causing the not-yet-arisen not to arise and the already-arisen to be cut off, one spurs and braces oneself and exerts diligent effort, and rightly and carefully examining, abides in single-object mindfulness, able rightly to give rise to one-pointedness of mind (yet not having forever harmed the latent proclivities). The predominant force of mind = spurring on the inferior mind, restraining and holding the agitated mind, and from time to time cultivating the predominant equanimity; rightly and carefully examining, abiding in single-object mindfulness, one gives rise to one-pointedness of mind. The predominant force of investigation = toward attention conducive to evil, unwholesome dharmas [taking it] as contrary-to-principle, and toward attention conducive to wholesome dharmas [taking it] as in-accord-with-principle, one keeps far from the enwrapments and gives rise to the wholesome dharmas that counteract the enwrapments, causing the evil, unwholesome dharmas not to operate; one then ponders for oneself, "Are presently-existing evil, unwholesome dharmas present without my being aware of them? Or are presently-existing evil, unwholesome dharmas absent without my being aware of their absence? I should now examine this thoroughly and carefully." Through the predominant force of this examining attention, he rightly examines for himself what is cut off and not yet cut off, rightly and carefully examines, abides in single-object mindfulness, and is able to touch-and-realize one-pointedness of mind — and thereby, "free of overweening pride," one truly knows for oneself, "I have only, with respect to the enwrapments, obtained liberation of mind; I have not, with respect to all the latent proclivities, obtained liberation of mind; I have only obtained and cultivated the wholesome dharmas headed by concentration that counteract the enwrapments, but have not obtained or cultivated the counteractive to the latent proclivities." 　Having, through the four concentrations, made the enwrapments distant, then, so as to forever harm all the latent proclivities and to cultivate and amass the counteracting wholesome dharmas, one again gives rise to zeal and spurs oneself on (as in the applied practice of the four right exertions above); and while rightly cultivating there are the eight exertions of cutting-off, which operate so as to forever harm the latent proclivities and so that the concentration may be fulfilled. Which eight? (1) Aspiration (the hope-and-longing, "When shall my cultivation of concentration be fulfilled? When shall I cut off the latent proclivities?"); (2) spurring-oneself-on (down through cultivating the counteractive, not abandoning the applied practice); (3) faith (through not abandoning the applied practice and abiding rightly, giving rise to deep faith-and-conviction in what is realized above); (4) tranquillity (with pure faith foremost, the mind gives rise to gladness, and gradually the grossness of the evil, unwholesome class subsides); (5) mindfulness (the nine aspects; abiding the mind upon the nine aspects, upholding it by the tranquillity-class); (6) right knowing (the wisdom of the insight-class); (7) volition (the mind's shaping activity; when rightly observing what is cut off and not yet cut off, it shapes the mind and sets in motion bodily and verbal action conducive to tranquillity and insight); (8) equanimity (amid the past, future, and present [factors] conducive to evil, unwholesome dharmas, the mind's being undefiled, the mind's even state; through the pondering of the object-as-not-presently-seen and the equanimity toward the object-as-presently-seen, discerningly knowing the cutting-off of the latent proclivities). These eight exertions of cutting-off are also called the eminent practices. 　These eight exertions of cutting-off are just "the yoga for harming the latent proclivities": aspiration = that aspiration; spurring-oneself-on = that effort; faith = that faith; tranquillity, mindfulness, right knowing, volition, and equanimity = that means. Whether the aspiration and the rest — the four concentrations spoken of first — or the eight exertions of cutting-off now spoken of, when, at the forever-cutting-off of all the latent proclivities, the concentration is fulfilled and fully accomplished, all together are named "the concentration of aspiration / effort / mind / investigation, accomplished through the exertions of cutting-off, a base of psychic power." 　Question: Why is it called a "base of psychic power"? Answer: Just as one who has feet is able to go and to return, to leap and be vigorous, and is able to obtain and realize the excellent dharmas of the world (the excellent dharma being named "power," and that by which one reaches it being named "foot"); likewise, one for whom concentration is fulfilled and fully accomplished — the mind being pure and bright, free of the secondary afflictions, abiding upright, capable, and having attained the unshakable — is able to go and to return, to leap and be vigorous, and is able to obtain and realize the supramundane dharma (the supreme sovereignty of the supramundane dharma being the supreme "power," and that by which one realizes it being named "foot").

(d) The Five Faculties and the Five Powers

Taking excellent concentration as support, one is able to advance in the cultivation of the yoga of the higher training in mind and the higher training in wisdom; whereby, toward what has been realized by the Great Teacher and his disciples, one gives rise to deep resolute-conviction and pure faith — because this pure faith is "predominant," it is called the faculty of faith (Question: predominant with respect to what? Answer: it is foremost with respect to being able to give rise to the supramundane dharma, and it is predominant with respect to being able to arouse effort, mindfulness, concentration, and wisdom; effort and the rest are likewise predominant with respect to giving rise to the supramundane dharma and, in sequence down to wisdom; wisdom is predominant only with respect to giving rise to the supramundane dharma — hence faith and the rest are called the five faculties). 　If one knows the difference between what was realized earlier and later, and accordingly gives rise to deep resolute-conviction and pure faith in the ever-later supramundane dharma realized — because this pure faith is "hard to overpower," it is called the power of faith. Question: Who is unable to overpower it? Answer: this pure faith — no deva, no Māra, no ascetic, no brahmin, none else in the world is able by any lawful means to draw it away; nor can the afflictive enwrapments bend it — hence it is called hard-to-overpower; being foremost and going first, effort and the rest are likewise called powers — these powers possess great might, able to crush all the might of Māra's armies and to realize the forever-ending of all the contaminants, and so they are called powers. 　One should observe here: the faculty of faith and the power of faith = the pure faith among the four purities-of-clarity (the purity-of-clarity of one who has entered the certainty of rightness is due entirely to this cause-and-condition, and is its predominant fruit; on the principle of the mutual belonging of cause and effect it is said to be "just that purity-of-clarity," not that it is that in essence or in mark); the faculty of effort and the power of effort = the effort among the four right exertions (the effortful right cutting-off able to forever cut off all the afflictions to be abandoned on the path of seeing); the faculty of mindfulness and the power of mindfulness = the right mindfulness among the four foundations of mindfulness (able without remainder to cut off all the inversions); the faculty of concentration and the power of concentration = the right concentration among the four meditative absorptions (as a means to realize the fruit of non-returning); the faculty of wisdom and the power of wisdom = the right knowledge among the four noble truths (realizing direct comprehension with respect to the four truths and obtaining the fruits of the ascetic life). 　Through these faculties and powers, cultivated gradually, practised gradually, and cultivated much gradually, one is then able to give rise to the low, middling, and high classes of the four wholesome roots conducive to penetration: warmth, summit, the acceptance-in-accord-with-the-truths, and the supreme worldly dharma. The fire-drilling simile: just as a person who drills fire lays dry wood below and applies the drill-and-fire above, and diligently, bracing himself, valiantly drills and seeks — upon the lower wood warmth first arises (a simile for the "warmth" wholesome root, which is the forerunning sign of the uncontaminated dharma-fire that burns the afflictions); as the warmth increases, the hot vapor rises upward (a simile for "summit"); next smoke issues forth (a simile for "the acceptance-in-accord-with-the-truths"); a flameless fire suddenly streams out (a simile for "the supreme worldly dharma"); the fire, without interval, gives rise to fierce flames (a simile for the supramundane uncontaminated noble dharma arisen without interval from the five faculties and five powers included within the supreme worldly dharma); and once the fire has come forth, it is able to perform the work of fire.

(e) The Seven Awakening-Factors

What is this supramundane uncontaminated noble dharma? It is the seven awakening-factors — the person who has entered the certainty of rightness employs these seven as the limbs of his true awakening-wisdom, and so they are named awakening-factors. The seven awakening-factors are included within three classes: discernment-of-dharmas, effort, and joy = the insight (vipaśyanā) class; tranquillity, concentration, and equanimity = the tranquillity (śamatha) class; mindfulness alone is included within both classes and is named all-pervading. At that time one first obtains the seven awakening-factors, and is named "one who, being at first a trainee, has seen the traces of the noble truths," having forever cut off all the afflictions to be abandoned on the path of seeing, with only the afflictions to be abandoned on the path of cultivation remaining.

(f) The Eightfold Noble Path and the Discipline Beloved of the Noble Ones

So as to cut off the afflictions to be abandoned on the path of cultivation, one cultivates "the eightfold noble path included within the three aggregates": right view, right thought, right effort = the aggregate of wisdom; right speech, right action, right livelihood = the aggregate of discipline; right mindfulness, right concentration = the aggregate of concentration. 　Question: Why is it named the eightfold noble path? Answer: the noble trainees who have already seen the traces, through the right path with its course of practice included within the eight limbs, are able without remainder to cut off all the afflictions and to bring liberation to ultimate realization — hence it is named the eightfold noble path. 　Right view = the true awakening obtained at the time of the awakening-factors, together with the awakening, after obtaining that, whereby one awakens by wisdom just as one has realized; the two together are named right view. Right thought = the discriminative thinking of renunciation, non-malice, and non-harm arisen through the predominance of right view. If the mind enters into the various things to be thought upon, it thinks only thoughts having these characteristics. Right speech = giving rise, through the predominance of right view, to wholesome thinking, and setting in motion the various kinds of lawful discourse. Right action = when lawfully seeking robes, food and drink, seats and bedding, medicine, and bodily requisites, abiding with right knowing in going and returning, in looking and gazing, in bending and stretching, in bearing the robes, the bowl, and the outer robe, in eating, drinking, chewing, and tasting; and, at the time of abiding, with respect to the robes and other things already sought, abiding with right knowing in walking, standing, sitting, and lying down, down through relieving fatigue in sleep. Right livelihood = lawfully seeking robes, food and drink, down to requisites, keeping far from every dharma of wrong livelihood. 　The right speech, action, and livelihood included under keeping-far were already obtained at the time of the awakening-factors when the uncontaminated attention was realized. Question: Why is it named the discipline beloved of the noble ones? Answer: the noble, virtuous, rightly-arrived ones, through the long night, love, admire, and delight in the thought, "When shall I rightly obtain the restraint that is the not-committing of verbal evil conduct, bodily evil conduct, and affairs of wrong livelihood?" — because through the long night they deeply love, admire, and delight in this virtue-of-discipline (śīla), when they obtain it, it is named "beloved of the noble ones." Having obtained this discipline beloved of the noble ones, they never knowingly speak falsehood, never intentionally harm a life, never intentionally take what is not given, never intentionally engage in wrong conduct with respect to desire, never unlawfully seek robes and the rest. Through the predominant force of the discipline beloved of the noble ones, at the time of the path of cultivation the operation of verbal action, bodily action, and the affairs of sustaining life also come to be named right speech, action, and livelihood. 　For one who diligently cultivates in dependence on right view together with right thought, right speech, action, and livelihood, all the zeal, effort, striving, valorous renunciation, and rousing of might that brace the mind, continuous and without interval, is named right effort. For one who has accomplished right effort, through the predominant force of the four foundations of mindfulness there is the uninverted right mindfulness included within the nine aspects, able to gather the mind that abides through the nine aspects — this is right mindfulness and right concentration. 　The eightfold noble path is set up in two kinds altogether: that which has nothing to do (right speech, right action, right livelihood) and that which has abiding-work to do (tranquillity and insight: right view, right thought, right effort = insight; right mindfulness, right concentration = tranquillity). Taking pure right speech, action, and livelihood as support, from time to time one cultivates tranquillity and insight, able to cut off the fetters 〔for "able to cut off," the base reading has "cut off"; the Song, Yuan, Ming, and Sheng editions read "realize" (able to realize the fetters) — the base reading here follows the Taishō "cut off," while the four editions' variant "realize" is recorded alongside (0445b22)〕, forever cutting off without remainder, able to obtain the supreme fruit of arhatship. Long-continued and unbroken, it is named the path of cultivation (long habituation cutting off the afflictions); the moment the knowledge arises it is able to forever cut off, and this is named the path of seeing (knowledge arising momentarily is at once able to forever cut off the afflictions) — right speech, action, and livelihood are only then established within the path of cultivation.

Through thus cultivating in gradual sequence the applied means of the thirty-seven factors of awakening, this is named the cultivation of the factors of awakening.

The closing of the Second Yoga-Station: the "fruit" of cultivation (the four fruits of asceticism), the difference in pace among three kinds of practitioner as they cultivate the preparatory effort, the six alternate names for the person (pudgala, "the one who takes up existence again and again"), the eight kinds of person and the causes for their establishment, the four māras and the deeds of Māra, and the three reasons why one may "labor in vain and accomplish nothing." Technical terms are kept as of old; rendered clause by clause into today's language, without adding doctrinal exposition, without citing the treatises, without annotating the Sanskrit; where the treatise-text is compressed, the fuller sense is restored within 〔 〕.

1. The Fruits of Cultivation — the Four Fruits of Asceticism

What are the fruits of cultivation? They are the four fruits of asceticism: first, the fruit of stream-entry; second, the fruit of once-return; third, the fruit of non-return; fourth, the supreme fruit of the arhat. Here, what is "asceticism" (śramaṇa)? What is "fruit"? — The noble path is called "asceticism"; the cutting-off of afflictions is called "fruit." Again, the middling or superior path arisen in a later life is the fruit produced by the path of a former life.

Question: On what ground are these four fruits established? Answer: In order to counteract four kinds of affliction. 　The fruit of stream-entry: when the affliction that draws on the evil destinies — that is a cause of going to the evil destinies — is cut off, and the counteracting path able to cut it off has arisen, then the fruit of stream-entry is established. And the World-Honored One spoke of "forever cutting off the three fetters" to establish this fruit — for in dependence on three classes there are three kinds of fetter that obstruct the noble path and keep it from arising: in dependence on the class of the householder there is the "view of the transitory collection as a self" (satkāya-dṛṣṭi) (because of this view one first gives rise to dread and, at the very outset, does not wish to set out toward the noble path); in dependence on the class of the ill-spoken discipline there is the "clinging to precepts and observances" (because of this, though one has already set out, one practices deviant ways and cannot give rise to the noble path); in dependence on the class of the well-spoken discipline there is "doubt" (because of this, though one has set out and is not deviant, one has not yet grown familiar with the right path and so hesitates and doubts, and this obstructs the noble path from arising). Therefore, the cutting off of just these three fetters is said to establish the fruit of stream-entry. This fruit of stream-entry at most still undergoes seven existences (hence a continuity through many births). 　The fruit of once-return: if one cuts off the affliction of "reborn continuation," causing birth not to continue on again, the fruit of once-return is established — forever cutting off the affliction of reborn continuation subsumed under existence-as-a-god and existence-as-a-human, one will at most undergo one further existence as a god and one existence as a human. 　The fruit of non-return: if one has already forever cut off the affliction "able to draw one back to be born here again," so that one is to be reborn only in existence-as-a-god, the fruit of non-return is established. 　The fruit of the arhat: if one has already forever cut off every affliction able to draw on existence-with-birth, the supreme fruit of the arhat is established. 　The World-Honored One further said: forever cutting off the three fetters, "binding" greed, hatred, and delusion 〔the character here reads 縛 "bind" in the Taishō base text, but the Song, Yuan, Ming, and Sheng editions read 薄 "attenuate" (the sense of the fruit of once-return being the attenuation of greed, hatred, and delusion; Dunlun's gloss also reads 薄) — a one-character variant reading; the base-text 縛 is kept and the variant 薄 recorded, both readings preserved together〕, establishes the fruit of once-return; forever cutting off what conduces to the five lower fetters, establishes the fruit of non-return; forever and finally cutting off every affliction, establishes the supreme fruit of the arhat. These are the fruits of cultivation.

2. The Difference among Three Kinds of Practitioner in Cultivating the Preparatory Effort (the Even-Portioned Type · the Thin-Dust Type)

Further: those of the greed-, hatred-, delusion-, conceit-, and discursive-thought types must first, by means of the objects for purifying conduct (the five stilling-the-mind contemplations), purify and cultivate their conduct, and only then realize the settling of the mind — each of them, in dependence on his particular object-field, by the force of the differing objects, diligently cultivates the preparatory effort. But those of the even-portioned type, following what they take delight in, latch onto that object and diligently cultivate; and this cultivation "only makes the mind settle; it does not purify their conduct." Those of the thin-dust type are the same. The three differ in the pace at which they cultivate the preparatory effort: those of the greed-and-the-rest types must pass a long time before realizing the settling of the mind; those of the even-portioned type realize the settling of the mind in not too long a time; those of the thin-dust type realize the settling of the mind most exceedingly swiftly.

Question: Earlier the modes of the greed-and-the-rest types of practitioner have been expounded at length; what are the modes of those of the even-portioned type and the thin-dust type? Answer: The even-portioned type — whatever modes the greed-and-the-rest types have, he too has them all; but his modes are neither superior nor excelling (not as intense as the greed-and-the-rest types), and, differing according to whatever conditions he meets, this type is designated as resembling those. 　The thin-dust type's modal differences are: no heavy obstruction; purity from the very outset; the requisites already complete; abundant pure faith; the accomplishment of keen intelligence; possession of the various merits; and possession of the various qualities. 　What is having no heavy obstruction? It is having none of the three obstructions. Which three? First, the karmic obstruction; second, the affliction obstruction; third, the maturational obstruction.

　The karmic obstruction consists of the five acts of immediate retribution and the other exceptionally grave acts intentionally performed. When the maturational fruit of those acts comes to fruition, it can obstruct the right path and keep it from arising; this is named the karmic obstruction. The affliction obstruction consists of fierce afflictions and afflictions that continue for a long time. Because of these afflictions, here in the present life, the various objects for purifying conduct cannot make one's conduct pure; this is named the affliction obstruction. The maturational obstruction is, in one case, the maturational fruit of birth in a place upon which the noble path cannot arise or grow; in another, although the noble path could arise and grow there, the maturation makes one deaf and dull-witted, blind and mute, using hand-signs in place of speech, without the strength or capacity to comprehend the meaning of the well-spoken and ill-spoken Dharma; this is named the maturational obstruction. Having none of these three is named having no heavy obstruction.

　What is purity from the very outset? It is well-purified discipline and upright view. Well-purified discipline is discipline made thoroughly pure by the ten causes and conditions stated before. Upright view is named upright by four modes.

　First, upright view is associated with pure faith. Because it is associated with pure faith, no one can draw one away from, or deprive one of, the Buddha's true Dharma and discipline. Second, upright view is associated with resolute conviction. Because it is associated with resolute conviction, toward the inconceivable majestic power and spiritual might of the Tathāgatas and noble disciples, their inconceivable differences of birthplace, the profound Dharma-teaching, and the unrecordable matters, one gives rise to deep resolute conviction, without alarm, fear, or dread. Third, upright view is apart from deceit and flattery. Because it is apart from deceit and flattery, one's view is upright and belongs to the upright class; one cultivates rightly as the noble teaching directs and discloses oneself exactly as one truly is. Fourth, upright view reflects well upon the Dharma and its meaning, is without perplexity or doubt, and applies itself to going forth. Thus, concerning the meanings of all dharmas as impermanent, suffering, empty, and without self, one reflects rightly and well, weighs rightly and well, and examines rightly and well; by this cause one is without perplexity or doubt, leaves the two divergent roads, and attains upward progress. By these four modes the view stated before is named upright view. The completeness of well-purified discipline and upright view is named purity from the very outset.

　What is having the requisites already complete? The requisites have been expounded at length before; in brief, they are four: first, the requisite of merit; second, the requisite of wisdom; third, the requisite of former lives; fourth, the requisite of the present Dharma.

　The requisite of merit is that by this cause one now obtains favorable provisions and abundant wealth, meets a true field of merit as a good spiritual friend, remains apart from obstacles, and is able to cultivate diligently. The requisite of wisdom is that by this cause one accomplishes keen intelligence, has the strength and capacity to comprehend the meaning of the well-spoken and ill-spoken Dharma, and obtains favorable teaching of the Dharma, teaching of its meaning, instruction, and admonition. The requisite of former lives is that, through accumulating wholesome roots in former lives, one now attains accomplishment of the faculties. The requisite of the present Dharma is that in this present life one has wholesome zeal for the Dharma, mature faculties, the discipline of restraint, and the discipline of the faculties, as expounded before. Having all four is named having the requisites already complete.

　What is abundant pure faith? It is being without perplexity or doubt toward the Great Teacher and giving rise deeply to pure faith and resolute conviction; as toward the Great Teacher, so likewise toward the Dharma and toward the training, with the rest as expounded before. What is the accomplishment of keen intelligence? It is that, by this intelligence, one swiftly receives the Dharma and its meaning, does not forget or lose the Dharma and its meaning even over a long time, and swiftly penetrates the Dharma and its meaning.

　What is possession of the various merits? By these merits one is comely and dignified in form, delightful to the multitude, and causes others to give rise to pure faith; one is little afflicted by illness or free of illness and long-lived, earnest and grave in speech, possessed of a great clan and lineage, known by the multitude, accomplished in great merit, often obtaining robes and other requisites of life, and receiving offering, reverence, honor, and praise from kings, great ministers, and others. What is possession of the various qualities? It is by nature already accomplishing the various qualities of exceedingly few desires and the rest; their marks are the adornments of the ascetic stated before. Such classes are named the modal differences of the person of the thin-dust type.

3. Alternate Terms for the Person — the Six Alternate Names for "the One Who Takes Up Existence"

What are the alternate terms for the person (the different names)? There are six: first, ascetic (śramaṇa); second, brahmin; third, one of pure conduct; fourth, monk (bhikṣu); fifth, one who strives; sixth, one gone forth.

(1) Ascetic is of four kinds: the ascetic of the surpassing path, the ascetic of the taught path, the ascetic of the living path, and the ascetic of the ruined path. The Well-Gone Ones (who have realized the remainderless, forever-ended state of greed, hatred, and delusion) are called ascetics of the surpassing path; those who teach the right Dharma (teaching the right Dharma so as to tame greed, hatred, and delusion) are called ascetics of the taught path; those who cultivate wholesome conduct (diligently cultivating right conduct so as to tame greed, hatred, and delusion) are called ascetics of the living path; those who practice deviant conduct (transgressing the precepts, practicing evil dharmas) are called ascetics of the ruined path. 　Again: the learner and the beyond-learner are called ascetics of the surpassing path (by the uncontaminated path they crush the whole range of afflictions to be cut off by seeing and by cultivation); if there are no Tathāgatas and bodhisattvas who diligently cultivate right conduct for the sake of awakening, then the community of śrāvakas who uphold the Tripiṭaka are called ascetics of the taught path (upholding the conventional Dharma and discipline, keeping the eye of the right Dharma turning unbroken); an ordinary being who is by nature well-tamed, who diligently cultivates right conduct for his own benefit, who has a sense of shame and remorse, and who takes delight in the right training, diligently applies himself so as to attain what has not been attained, touch what has not been touched, and realize what has not been realized, and has the strength and capacity to attain what has not been attained, touch what has not been touched, and realize what has not been realized — this is called an ascetic of the living path (because he has present in him the warmth of the various wholesome dharmas, able to give rise to and nourish the life-faculty of the noble wisdom, he is "living," not "dead"); one who transgresses the precepts, much practices evil dharmas, and so on, down to one who, being in truth no practitioner of pure conduct, claims to practice pure conduct, is called an ascetic of the ruined path (he ruins the very root of the right path, has no power, and is no vessel for the arising path; though there be present the teaching that expounds the right path and those who realize the right path, he does not obtain it). 　The World-Honored One in dependence on this said: this first ascetic and so on down to the fourth ascetic are, in the teachings of the outsider ascetics and brahmins, empty and utterly absent; where the noble eightfold path can be found established, there and only there is the first ascetic and so on down to the fourth ascetic.

(2) Brahmin is of three kinds: the brahmin by caste (born into a brahmin family, born through the mother's birth passage, with father and mother complete); the brahmin by name and notion (named in the world by a notion, provisionally set up in speech); and the brahmin of right conduct (whose task is definitely accomplished to the end, who has been able to drive out the evil and unwholesome dharmas — as it is said, "know that the brahmin has nothing further to do; his task being done, this is called a brahmin").

(3) One of pure conduct is of three kinds: pure conduct undertaken as seclusion (undertaking to train in the seclusion from all that is not pure conduct — the practice of the dharma of sexual desire); pure conduct as temporary cutting-off (ordinary beings who, by the mundane path, become free of desire for the desire-realm); and pure conduct as final cutting-off (the noble ones who attain the fruit of non-return, and further attain the fruit of the arhat).

(4) Monk is of five kinds: the monk who begs; the monk by self-declaration; the monk by name and notion; the monk who has ruined the afflictions; and the monk who has received the full precepts by the formal act of the fourfold motion.

(5) One who strives is of three kinds: striving that stills transgression of the precepts (being apart from all unwholesome bodily and verbal karma); striving that stills the object-fields (guarding closely the gates of the faculties, cultivating the mindfulness of defending and the ever-entrusted mindfulness); and striving that stills the afflictions (forever cutting off the whole range of afflictions to be cut off by seeing and by cultivation; and, toward any previously arisen thought of desire, thought of ill will, thought of harm, greed, hatred, wrong view, wrath, resentment, concealment, vexation, deceit, flattery, and other non-ascetic dharmas able to lead to dangerous evil destinies such as the hells, whatever arises, being able not to tolerate it and immediately cutting it off, dispelling it, and expelling it) — herein there are, in brief, two kinds of stilling the afflictions: stilling the latent proclivities and stilling the enwrapments.

(6) One gone forth is of two kinds: one gone forth within the well-spoken Dharma and discipline (the monk, the nun, the probationer, the male novice, the female novice; and again, one who is himself able to go forth from every evil and unwholesome dharma within his body is called one truly gone forth); and one gone forth within the ill-spoken Dharma and discipline (the various outsiders — some wholly without clothing, some in dyed-and-marred garments, some the ash-smearing and other overweening outsiders, and the rest of the many outsiders). 　Therefore it is said: whether the ascetic, whether the brahmin, whether one who cultivates pure conduct, whether the monk, whether one who strives, whether one gone forth — all of these are alternate terms for "the one who takes up existence again and again."

4. The Eight Kinds of Person and the Causes for Their Establishment

The person is, in brief, of eight kinds, and the causes by which they are established are, in brief, of four kinds. 　What are the eight kinds of person? First, one who has the capacity; second, one who has no capacity; third, one who well knows the skillful means; fourth, one who does not well know the skillful means; fifth, one who has uninterrupted cultivation; sixth, one who has no uninterrupted cultivation; seventh, one who has grown familiar through practice; eighth, one who has not grown familiar through practice. 　What are the four causes for establishing the persons? First, by the difference of faculties, those whose faculties have matured and those whose faculties have not matured are established. Second, by the difference of yoga, those who well know yoga and those who do not well know yoga are established. Third, by the difference of preparatory effort, those who have uninterrupted and earnest cultivation and those who do not have uninterrupted and earnest cultivation are established. Fourth, by the difference of time, those who have cultivated the path for a long time and those who have not cultivated the path for a long time are established. 　How do these four differences become the causes for establishing the former eight persons? Faculties already accomplished means one who has the capacity; faculties not yet accomplished means one who has no capacity. Well knowing yoga means one who well knows the skillful means; not well knowing yoga means one who does not well know the skillful means. Having uninterrupted and earnest cultivation means one who has uninterrupted cultivation, also called one who has ever-entrusted cultivation; lacking uninterrupted and earnest cultivation means one who has no uninterrupted cultivation, also called one who has no ever-entrusted cultivation. Having cultivated the path for a long time means one who has grown familiar through practice; not having cultivated it for a long time means one who has not grown familiar through practice. Thus, by the four differences of faculties, yoga, preparatory effort, and time, the eight persons are established. 　If a person's faculties are not yet accomplished, then all the matters of well knowing skillful means, having uninterrupted cultivation, and having grown familiar through practice — even when approached in accord with principle, Dharma, and skill — cannot be brought about. If the faculties have matured but one does not yet well know the skillful means, the matters to be brought about still cannot be accomplished. If the faculties have matured and one well knows the skillful means but has no uninterrupted cultivation, one cannot attain swift penetrating knowledge. If the faculties have matured, one well knows the skillful means, and one has uninterrupted cultivation but has not yet grown familiar through practice, one's own task to be done is still not accomplished. If the faculties are accomplished, one well knows the skillful means, one has uninterrupted cultivation, and one has grown familiar through practice, then every matter to be brought about can be accomplished, swift penetrating knowledge can be attained, and one's own task to be done is accomplished.

5. The Four Māras and the Deeds of Māra

It should be known that the māras are, in brief, of four kinds, and the deeds done by Māra are of measureless kinds; the yoga practitioner who cultivates contemplative practice should well and thoroughly know them, and should rightly keep apart from them. 　The four māras: first, the aggregate-māra (the five appropriating aggregates); second, the affliction-māra (all the afflictions of the three realms); third, the death-māra (the untimely dying and perishing of sentient beings from this or that community of sentient beings); fourth, the deva-māra (toward those who diligently cultivate the surpassing wholesome and seek to transcend the three māras of the aggregates, the afflictions, and death, there is the god born in the highest heaven of the desire-realm, attaining great sovereignty, who makes obstruction for them and sets in motion all sorts of disturbing enterprises). 　These four māras are established by four senses: in dependence on the "basis of death" (only when the present five appropriating aggregates have arisen is there death), on the "ability to cause death" (by the afflictions one draws on future birth, and once born there is dying), on "being death itself" (the exhaustion and cessation of the life-faculty, the dying — this is the intrinsic nature of death), and on "making obstruction to death" (when one who diligently cultivates the transcending of death is in the very midst of the right preparatory effort, the deva Māra, attaining great sovereignty, is able to make obstruction, keeping one from being able to escape the dharma of death, or letting one transcend it only after a long time and with extreme difficulty). Again, Māra may, with regard to a person, either temporarily not attain sovereignty (the ordinary being free of desire by the mundane path, whether here or born there) or attain great sovereignty (over one not yet free of desire, in Māra's hand doing as desire wills; and one free of desire by the mundane path is still bound by Māra, has not yet slipped Māra's snare, for he must return to be born in this realm again).

What are the deeds of Māra? 　As soon as some wholesome zeal able to lead to going forth arises, one, by the force of clinging to the desires, straightway retreats and casts it aside — this is a deed of Māra. 　Having settled into guarding closely the gates of the faculties, one, toward lovable forms, sounds, smells, tastes, tangibles, and dharmas, by grasping at their marks and grasping at their attendant fineness, delights the mind and goes toward them — this is a deed of Māra. 　Having settled into knowing the measure in food, one, toward delicious flavors and unbalanced food, by greed and craving, delights the mind and goes toward them — this is a deed of Māra. 　Having settled into diligently cultivating the yoga of wakefulness in the first and last watches of the night, one, toward the pleasure of sleep, the pleasure of lying down, the pleasure of lying on one's side, by the force of indolence, delights the mind and goes toward them — this is a deed of Māra. 　Having settled into abiding with right knowing, one, at the time of going and coming and other tasks, on seeing a young woman in the bloom of years, of comely form, and the like, by grasping unreasoningly at her marks and fineness, delights the mind and goes toward them; or, on seeing the various fine and lovely things of the world, or amid many affairs and much to be done, or on seeing householders and those gone forth mingling in merriment together, or on seeing evil friends dwelling together, straightway gives rise to rejoicing and delights the mind and goes toward them — all of these are deeds of Māra. 　If, toward the Buddha, the Dharma, and the Saṅgha, toward suffering, its origin, its cessation, and the path, toward this world and the other world, one gives rise to doubt — all of these are deeds of Māra. 　When abiding in a forest hermitage, beneath a tree, in a charnel ground, or in an empty and quiet dwelling, if one sees vast and terrifying things and is frightened, the hairs standing on end; or sees the form of an ascetic or brahmin, or the form of a human or non-human, suddenly coming, and, unreasoningly, urging one to cast off the bright class and to take up the dark class — all of these are deeds of Māra. 　If toward gain, reverence, and praise one delights the mind and goes toward them; or if toward miserliness, vast craving, not knowing contentment, wrath, resentment, concealment, vexation, and deceit — "the dharmas counteracted by the ascetic's adornment" — one delights the mind and goes toward them — all of these are deeds of Māra. 　Such classes as these, the measureless and boundless enterprises of Māra, are all done by the four māras; each according to what is fitting should be rightly known.

6. Setting Out to Empty and Fruitless Result — the Three Reasons for Laboring in Vain

By three causes and conditions, one who rightly cultivates, though he diligently sets out, yet accomplishes nothing. Which three? First, the faculties are not yet gathered and accumulated; second, the instruction does not accord; third, the power of meditative stability is weak and feeble. 　If the faculties are not yet gathered and accumulated, then even though one obtains accordant instruction and strong meditative stability, diligently setting out is still empty and fruitless; 　If the faculties are already gathered and accumulated and the power of meditative stability is also strong, yet one does not obtain accordant instruction, diligently setting out is still empty and fruitless; 　If the faculties are already gathered and accumulated and one also obtains accordant instruction, yet the power of meditative stability is not strong, diligently setting out is still empty and fruitless. 　If the faculties are already gathered and accumulated, the instruction accords, and the meditative stability is strong, then diligently setting out definitely has its fruit. This is called "empty and fruitless by three causes and conditions; definitely fruitful by three causes and conditions."

〔Here the Second Yoga-Station is concluded.〕

The opening of the Third Yoga-Station: how one sets out to cultivate. First it gives the summary verse that gathers all eight subjects of the station; then it directly expounds the preliminary means to setting out — going to the teacher and inquiring (going-and-greeting-and-inquiring), the teacher's testing of one's vow, lineage, faculties, and conduct (searching-out), the establishing of the five sites, the guarding-and-nurturing of the provisions for concentration, and seclusion. Names are kept as of old; rendered clause by clause into today's language, without adding doctrine, without citing treatises, without annotating Sanskrit; where the treatise-text compresses, what it abbreviates is supplied back in 〔brackets〕.

Opening · The Summary Verse Gathering the Whole Station

This is the first part of the Third Yoga-Station in the thirteenth division, the Śrāvaka Stage, within the Basic Section.

Already expounded above were the classifications, establishment, object, and the rest of the person, down to "setting out to cultivate, whether with fruit or without fruit" (the Second Yoga-Station). How the practice is to be established, I shall now expound.

The summary verse (uddāna) says:

　　Going-and-greeting-and-inquiring, searching-out, and then establishing; guarding-and-nurturing,
　　departure, one-pointedness, the purifying of obstruction, the cultivation of attention.

〔These eight — going-and-greeting-and-inquiring · searching-out · establishing · guarding-and-nurturing · departure (seclusion) · one-pointedness · the purifying of obstruction · the cultivation of attention — are the whole framework of the Third Yoga-Station.〕

One · Going-and-Greeting-and-Inquiring — Going to the Teacher, Consoling, Extolling

If there is a self-cherishing person, a beginner in cultivation, then at the very start of setting out, in order to attain his own benefit and welfare, he should first abide in right mindfulness at four sites, and then go to one who has penetrated yoga — a preceptor of conduct (ācārya), or a personal instructor (upādhyāya), or another who is honored or resembles one honored. Which four sites? First, seeking solely to comprehend, with a mind that has "no wrangling to dispute"; second, giving rise to deep reverence, with a mind that has "no conceit"; third, seeking only the surpassingly good, with a mind that is "not to display one's own ability"; fourth, purely for the establishing of the roots of good in oneself and others, with a mind that "does not seek gain, honor, or renown."

Having thus come to the teacher's place bearing right mindfulness, he first requests permission, asks about the proper time when he may inquire, and then, composedly, bends his body and makes his inquiry. When inquiring, he bares his left shoulder, sets his right knee to the ground, or sits on a lower seat with body bent forward, joins his palms in reverence, gives rise to deep humility and awe, and, with lowered face and gentle words, inquires about yoga: "In this practice of yoga I wish to seek instruction; may you, out of compassion, expound it for me."

Having thus inquired, the teacher who has penetrated yoga, in order to establish the beginner's yogic attention, then with compassionate and gentle words rouses, encourages, consoles, and further extols the merit of "cultivation-and-severance," praising him and saying: "Excellent! Excellent, worthy one! —

　You alone, among beings who fall into heedlessness, delight in heedlessness, sink in objects, and delight in objects, are unheedful and delight in cultivating the conduct of departure; 　You alone, among beings long fallen into the various perilous dungeons of grief and suffering, seek liberation from this dungeon; 　You alone, among beings constantly bound fast by the fetters, manacles, cangue, and chains of craving, hatred, delusion, and the rest, seek to break this binding; 　You alone, among beings who have entered the perilous road of the wilderness of birth-and-death, seek to cross beyond this perilous road of the wilderness; 　You alone, among beings who meet with a famine of the roots of good, seek to gain rich and abundant roots of good; 　You alone, among beings who fall into the manifold robber-foes of affliction, into vast dread, seek to attain the ultimate ease and security, the ever-blissful nirvāṇa; 　You alone, among beings devoured by the grievous illness of affliction, seek to attain the foremost illness-free, ever-blissful nirvāṇa; 　You alone, among beings drowned in the four kinds of torrent, seek to cross over this torrent; 　You alone, among beings who have entered the vast darkness of ignorance (avidyā), seek to gain the light of great wisdom. 　Elder, you should know: if you can indeed thus diligently cultivate the practice of yoga, only then are you named one who 'does not use the faith-offerings of the people of the land in vain,' one who truly upholds the sacred teaching of the Tathāgata, does not forsake meditative absorption, accomplishes surpassing insight, increases the company of dharma-companions who delight in dwelling in solitude, and diligently cultivates and trains in the yoga of one's own benefit, not shaming the wise co-practitioners of the holy life. You now, for the sake of diligently cultivating the right practice of benefiting self and others, for the sake of benefiting and gladdening measureless beings, out of compassion for the world and the gods, humans, asuras, and the rest, that they may gain benefit, welfare, and gladness — you have come to inquire."

Having with such gentle words roused, encouraged, and consoled him, and extolled the merits of cultivation-and-severance, the teacher then, at the "four sites of examining inquiry," examines and inquires of him, saying: "Elder! Have you already, single-mindedly, taken refuge in the Buddha, the Dharma, and the Saṅgha, and not in an outsider teacher and the disciple-throng of his false dharma? Have you already, at the first, purely cultivated the holy life, well purified your moral discipline (śīla), and possess an upright view? Have you, with respect to the noble-truth teachings, both in general statement and in particular exposition, whether little or much, heard, received, and retained them? Do you, toward nirvāṇa, have deep-hearted faith and understanding, and did you go forth in order to realize [that] quiescence?"

Two · Searching-Out — Testing His Vow, Lineage, Faculties, and Conduct

Having thus inquired, if he answers "Yes," the teacher then, at "four sites," by "four means," is to search him out rightly.

What are the four sites? The four matters to be searched out are: first, his vow; second, his lineage; third, his faculties; fourth, his conduct. What are the four means? The four methods of searching out rightly are: first, examining inquiry; second, discourse; third, what he does 〔his marks and manner〕; fourth, the knowledge that discerns the differences in another's mind.

(1a) What is searching out his vow by examining inquiry? He asks thus — "Elder! What right vow have you set forth? The śrāvaka vehicle? The pratyekabuddha vehicle? The vehicle of unsurpassed perfect awakening?" Receiving this inquiry, he answers truthfully according to his own vow. (1b) What is searching out his lineage, faculties, and conduct by examining inquiry? He asks — "Elder! Can you examine your own lineage, faculties, and conduct? What lineage am I by origin — the śrāvaka vehicle? the pratyekabuddha vehicle? the Great Vehicle? What faculties do I have — dull, middling, or sharp? What conduct do I have — the conduct of craving? of hatred? on down to the conduct of discursive thought?" If he is astute, able to know for himself the differences of lineage, faculties, and conduct in their before-and-after, and to grasp their marks well, he answers as inquired; if his nature is dull, unable to know for himself, unable to grasp their marks well, then he cannot answer.

(2) What is searching out lineage, faculties, and conduct by discourse? From here, these three matters are tested by discourse: 　To him the teacher, with words that are "clear, in accord with reason, richly varied and finely fair, and easy to understand," first speaks a discourse "corresponding to the śrāvaka vehicle." As he listens, if within him there is the śrāvaka lineage, he gives rise, at this discourse, to the utmost leaping joy and deep faith and understanding; if he is of the pratyekabuddha lineage or the Great-Vehicle lineage, he neither rejoices nor understands. Next the teacher speaks a discourse "corresponding to the pratyekabuddha vehicle" — one of the pratyekabuddha lineage leaps up in joy and understanding, the other two do not. Last he speaks a discourse "corresponding to the Great Vehicle" — one of the Great-Vehicle lineage leaps up in joy and understanding, the other two do not. 　Testing the faculties: if he is of dull faculties, then even hearing a shallow and plain discourse, he must strain to examine and reflect before he can receive and penetrate it; if he is of sharp faculties, then even hearing a deep and subtle discourse, he can swiftly receive and penetrate it; the middling faculties stand in between. 　Testing the conduct: if he is of the conduct of craving, then hearing a discourse spoken on "the pure and sublime," he gives rise to the utmost pure faith and loving delight, and enters into its meaning; his body-hairs all stand erect, he weeps tears of moving sorrow, outwardly showing a glossy and smooth aspect, inwardly harboring gentleness and glad contentment. If he is of the conduct of hatred, it is wholly the reverse of the above. If he is of the conduct of delusion, then hearing a discourse spoken on "the definite penetration of nirvāṇa, corresponding to freedom from defilement," he gives rise to the utmost fright and dread (as with dull faculties, so too with the conduct of delusion). If he is of the conduct of conceit, then hearing a discourse spoken on the right Dharma, he does not very reverently lend his ear, does not settle in a mind that seeks to understand and to uphold-and-practice; though by skillful means one draws him on and makes him receive the right transforming teaching, he does not clearly voice his approval. If he is of the conduct of discursive thought, then hearing a discourse spoken on the right Dharma, though he lends his ear to listen, his mind is scattered, poorly receiving what is received; whatever he takes in is not firm and does not abide — received, it is lost; received, it is lost — and again and again he asks anew. This is named searching out lineage, faculties, and conduct by discourse.

(3) What is searching out these three by what he does? The various marks and manner, as stated above, of the śrāvaka lineage and of the conduct of craving and the rest — these are "what he does"; by these marks, one searches out lineage, faculties, and conduct rightly, each according to what fits. (4) What is searching out lineage, faculties, and conduct by the knowledge that discerns the differences in another's mind? If there is a teacher who has penetrated yoga and has attained "the knowledge that discerns the differences in another's mind," then by this knowledge he knows truly, as it is, the other's lineage, faculties, and conduct.

Three · Establishing — Setting Out the Five Sites

Having searched him out rightly at the four sites by the four means, [the teacher] then establishes [him] at "five sites," each as fits. Which five sites? First, the site of guarding-and-nurturing the provisions for concentration; second, the site of seclusion; third, the site of the one-pointedness of mind; fourth, the site of the purifying of obstruction; fifth, the site of the cultivation of attention.

Four · Guarding-and-Nurturing the Provisions for Concentration

What is guarding-and-nurturing the provisions for concentration? It is that one who has accomplished the discipline of the moral code, right here, in order not to fall back, abides in heedfulness — as the Buddha has enjoined, as the Buddha has permitted, [fulfilling] the differentiated points of training of the whole body of moral discipline, cultivating with diligence, ever without slackening or ceasing. In this way he can keep the śīla-corresponding path of training he has already realized from falling back, and can also realize the surpassing śīla-corresponding path of training not previously realized. As is said of accomplishing the discipline of the moral code, so also with accomplishing the discipline of the faculties, knowing the right measure in food, the yoga of wakefulness in the first and last watches of the night, and abiding with right awareness, on down to accomplishing all the adornments of the śramaṇa — with respect to the differentiated wholesome dharmas subsumed under whatever provisions have been gained, he can guard them all so that they do not fall back and are not lost; and with respect to the more surpassing differentiated wholesome dharmas, in order to fulfill them swiftly, and in order that, as has been said, they may "operate evenly, with no increase and no decrease," he gives rise to joyful aspiration and heightened yearning, ever-abiding, valiant and diligent. This is named guarding-and-nurturing the provisions for concentration. Thus, when he secludes himself from the dharmas that conduce to falling back, and cultivates the dharmas that can conduce to the surpassing portion, he delights to dwell in seclusion.

Five · Seclusion

What is seclusion? It is fullness of place, fullness of deportment, and fullness of seclusion.

(1) Fullness of place. "Place" means an āraṇya, or the foot of a forest tree, or an empty and quiet room — mountain valleys, rock caverns, heaps of rice-straw, and the like are named "empty and quiet room"; within a great grove of trees is named "the foot of a forest tree"; open expanses, among tombs, and lying-and-sitting at the margins are named "āraṇya." Thus, it should be known that the mountain valleys, rock caverns, heaps of rice-straw, great groves of trees, open expanses, tombs, and marginal lying-and-sitting places just stated — whether classed as an āraṇya, the foot of a forest tree, or an empty and quiet room — are all together named places of practice. Fullness of place is again of five kinds: 　First, that place is from the outset comely in form and appearance, delightful to the gaze of the many, pure and unsullied; provided with groves and pools, clear, open, and pleasant; the ground without high and low, the site without poisonous thorns, without many bricks, stones, tiles, or shards — able to make the one who sees it give rise to a mind of purity, to delight to dwell therein and to cultivate the preliminaries of severance, glad and joyful in mind, sustaining severance — this is the first fullness of place. 　Second, that place is by day without clamor and confusion, by night with little sound, and also with little of the evil, poisonous touch of mosquitoes, gadflies, wind and sun, snakes, and scorpions — this is the second fullness of place. 　Third, that place is without the frightful things of evil lions, tigers, leopards, jackals, wolves, foes, robbers, humans and non-humans, and the rest; therein, body and mind are at ease, wholly without misgiving, dwelling in ease and joy — this is the third fullness of place. 　Fourth, that place is where the requisites conducive to body and life are easily obtained, where seeking robes and the like is not overly hard, and where food and drink to sustain one are not wanting — this is the fourth fullness of place. 　Fifth, that place has good spiritual friends who take one in, and wise co-practitioners of the holy life who dwell there; where what is not yet made clear can be rightly made clear, and what is already made clear is made yet more lucid; where the deep import of the words is penetrated by wisdom, and by skillful means earnestly set forth, able to make knowledge and vision swiftly attain purity — this is the fifth fullness of place.

(2) Fullness of deportment. It is that by day one does walking meditation and seated meditation, in the first watch of the night likewise, in the middle watch lies down on the right side, and in the last watch quickly rises again to walking and seated meditation. Upon just such full bedding — the large and small rope-cots, the seats of grass and leaves, that the buddhas have permitted — one sits cross-legged (and so on at length). For what reason does one sit cross-legged? Because one rightly discerns five reasons: first, by drawing the body in, pliancy is swiftly aroused — this deportment is foremost in conducing to the arising of pliancy; second, by this seated meditation one can endure for a long while — this deportment does not let the body tire swiftly; third, this seated meditation is an uncommon dharma — outsiders and their treatises have none of it; fourth, this seated meditation is comely in form and appearance — making others, on seeing it, give rise to the utmost faith and reverence; fifth, this seated meditation is what buddha after buddha and their disciples alike have permitted — all the noble ones alike praise it. Rightly discerning these five reasons, one should therefore sit cross-legged. 　"Straightening the body and rightening the vow": what is straightening the body? It is rousing and raising the body to make it straight and erect. What is rightening the vow? It is making the mind free of flattery and free of deceit, pliant, upright, and straight. By rousing and raising the body to make it straight and erect, the mind is not entangled and troubled by torpor and drowsiness; by being free of flattery and deceit, the mind is not entangled and troubled by the scattering stir of outer objects. 　"Abiding in turned-back mindfulness": what is turned-back mindfulness? The mindfulness that corresponds to attention in accord with principle is named turned-back mindfulness — because it "turns its back on and runs counter to all the black class [of dharmas]"; and the mindfulness that takes the mark of concentration as its object is also named turned-back mindfulness — because it "turns its back on and dispels all the objects belonging to the non-concentrated ground." This is named fullness of deportment.

(3) Fullness of seclusion. It is of two kinds: bodily seclusion and mental seclusion. Bodily seclusion = not dwelling mingled together with the throngs of householders and those gone forth, alone and without companion. Mental seclusion = secluding oneself from all defiled and neutral attention, and cultivating all the attention of the concentrated ground "whose nature is wholesome and can draw forth benefit and welfare," together with the preliminary attention that is the provisions for concentration. 　Thus here, fullness of place, fullness of deportment, bodily seclusion, and mental seclusion, gathered together as one, are named seclusion.

The third of the five things established, "one-pointedness of mind," is here formally taken up. First one-pointedness of mind is defined; then it divides into the two divisions of tranquillity (śamatha) and insight (vipaśyanā): tranquillity has the nine mental abidings, the six forces, and the four attentions; insight has the four insights, the three gateways, and the object-differentiated-by-six-matters, and at the last the object-of-six-matters is applied, one by one, to the five stilling contemplations of the impure, loving-kindness, dependent origination, the differentiation of elements, and mindfulness of in-and-out breathing. Rendered line by line in today's language from Xuanzang's translation; the technical terms are left in their old form, no doctrine is added, no treatise cited, no Sanskrit annotated; where the treatise's wording is compressed it is supplied back within 〔brackets〕.

One-Pointedness of Mind · The Object of the Same Class

What is one-pointedness of mind? It is recollecting again and again an object of one same class (an object of the same class), the mind flowing on continuously, consorting with a "blameless ease," so that the mind is kept in unbroken continuity — this is named concentration, and is also named the wholesome one-pointedness of mind.

What is called "recollecting again and again"? It is that, toward the true Dharma one has heard and retained, and having received instruction and teaching from a teacher, by this reinforcing force the various marks of the meditative stage come to appear before one; taking these marks as the object, flowing on, consorting with a blameless ease, all the right mindfulness turns along with them and abides. What is called "the object of the same class"? It is that the object-fields of the several meditative stages are not of one kind but of many various sorts and classes; to take these as the object and make the mind operate rightly is named meditation, and this is named the object of the same class.

Question: this object-field — of "what" is it the same class, that it is called of the same class?

Answer: it is a class resembling the thing-to-be-known, and so is named of the same class. Again, because that mindfulness operates upon the object-field without scattering, without lapse, without interval — operating without interval and with earnest, sustained application, and turning in consort with ease — it is therefore named "flowing on and consorting with ease"; and again, because that mindfulness operates upon the object-field without defilement, abiding in utmost security, and turning in consort with the ease of the ripened path (the path made thoroughly familiar), it is therefore named "consorting with a blameless ease." This is why it is said: recollecting again and again an object of the same class, flowing on and consorting with a blameless ease, keeping the mind in continuity, is named concentration, and is also named the wholesome one-pointedness of mind.

Such one-pointedness of mind belongs either to the tranquillity division or to the insight division: when it is the one-pointedness of mind within the nine mental abidings, it is named the tranquillity division; when it is the one-pointedness of mind within the four wisdom-practices, it is named the insight division.

The Nine Mental Abidings: The Nine Stations of Binding the Mind

What are the nine mental abidings? They are that a monk makes the mind — abide within, abide evenly, abide settled, abide close, become tamed, become stilled, become utterly stilled, become single-pointed in absorption, and become held-in-equipoise — and this is named the nine mental abidings.

• What is inner abiding? Gathering the mind back from every outer object-field and binding it within, so that it does not scatter. This is the very first binding of the mind, making it abide within and not scatter outward, and so it is named inner abiding.
• What is even abiding? The mind first bound is still coarse and restless in nature, not yet able to be made to abide evenly and to abide pervasively; and so, upon this object-field, by the expedient of "continuity" and the expedient of "clarifying," it is ground down fine and gathered all round into abiding, and so it is named even abiding.
• What is settled abiding? Though this mind has already abided within and abided evenly, yet if through loss of mindfulness it scatters outward again, one gathers it back once more and sets it upon the inner object, and so it is named settled abiding.
• What is close abiding? He must first draw near, in this way and that, and cultivate the abiding of mindfulness; by this mindfulness, attending again and again, he makes the mind abide within and does not let this mind abide far off outside, and so it is named close abiding.
• What is taming? The various marks make the mind scatter — namely the five marks of color, sound, smell, taste, and touch, and the marks of greed, hatred, delusion, man, woman, and the like; he must first take these marks as the "thought of fault," and by the reinforcing force of this thought, upon those marks he breaks the mind down and abides, not letting it flow loose, and so it is named tamed.
• What is stilling? There are the various evil thoughts of desire, ill-will, harm, and the like, and the several secondary afflictions such as the hindrance of covetousness, which come to disturb the mind; he must first take these dharmas as the thought of fault, and by the reinforcing force of this thought, upon the thoughts and the secondary afflictions he brings the mind to rest and abides, not letting it flow loose, and so it is named stilled.
• What is utter stilling? Through loss of mindfulness, when those two 〔evil thoughts and secondary afflictions〕 briefly operate for a moment, whatever evil thoughts and secondary afflictions arise, he is able not to endure them, and at once severs, expels, removes, and vomits them out, and so it is named utterly stilled.
• What is single-pointed absorption? With exertion, with effort, the meditative equipoise abides in continuity without lapse and without interval, and so it is named single-pointed absorption.
• What is holding in equipoise? By repeated cultivation, repeated practice, and much repeated cultivation as cause and condition, one gains the path that is "without exertion, without effort, and runs on of itself"; by this cause and condition, without relying on exertion and without relying on effort, the mind's meditative equipoise continues of itself, turning without scattering, and so it is named held-in-equipoise.

The Six Forces: By What the Nine Abidings Are Accomplished

It should be known that herein it is by six forces that the nine mental abidings can be accomplished: first, the force of hearing; second, the force of reflection; third, the force of recollection; fourth, the force of full awareness; fifth, the force of vigor; sixth, the force of repeated practice.

At the first, by the two forces of hearing and reflection, by the reinforcing force of repeated hearing and repeated reflecting, one makes the mind first abide upon the inner object, and right there, by the expedients of continuity, clarifying, and the rest, makes it abide all round — accomplishing inner abiding and even abiding. Having thus bound the mind within, by the force of recollection one attends again and again, gathers the mind back, and makes it not scatter — accomplishing settled abiding and close abiding. From this point on, by the force of full awareness one regulates and stills the mind, so that upon the various marks, the various evil thoughts, and the various secondary afflictions it is not let to flow loose — accomplishing tamed and stilled. By the force of vigor, when those two briefly operate one is able not to endure them but at once to sever, expel, remove, and vomit them out — accomplishing utterly stilled and single-pointed absorption. By the force of repeated practice, holding-in-equipoise is brought to fullness.

The Four Attentions: The Four Ways of Applying the Mind That Match the Nine Abidings

Right upon these nine mental abidings, it should be known that there are again four attentions: first, the attention of striving-operation; second, the attention of interrupted-operation; third, the attention of uninterrupted-operation; fourth, the attention of effortless-operation.

Within inner abiding and even abiding, it is the attention of "striving-operation"; within settled abiding, close abiding, tamed, stilled, and utterly stilled, it is the attention of "interrupted-operation"; within single-pointed absorption, it is the attention of "uninterrupted-operation"; within holding-in-equipoise, it is the attention of "effortless-operation." It should be known that these four attentions, within the nine mental abidings, are the tranquillity division. Again, when one who has already gained inner tranquillity of mind diligently cultivates insight, it is precisely by these four attentions that he can cultivate insight, and so these four attentions are also the insight division.

The Four Insights: The Four Wisdom-Practices of Contemplation

What are the four insights? They are that a monk, resting upon inner tranquillity of mind, is able, among the several dharmas, to discern correctly, to discern utterly, to investigate thoroughly, and to examine thoroughly — this is named the four insights.

• What is discerning correctly? Upon the object-field of the purifying practices, or the object-field of skill, or the object-field that purifies the afflictions, one is able to discern correctly the "extent-of-being."
• What is discerning utterly? Right upon that object-field, one discerns utterly the "way-of-being."
• What is investigating thoroughly? Right upon that object-field, by an attention that is discriminative and conjoined with wisdom, one grasps its mark and shape and investigates it thoroughly.
• What is examining thoroughly? Right upon that object-field, one probes and searches with care, and examines it thoroughly.

The Three Gateways of Insight

This insight, by "three gateways" and by the "object-differentiated-by-six-matters," should be known to have again many differentiations.

What are the three gateways of insight? First, that which follows the mark only; second, that which follows investigation; third, that which follows examination. What is "following the mark only"? It is that, upon the dharmas one has heard and retained, or upon the dharmas of instruction and teaching, by an attention in accord with principle at the stage of equipoise, one reflects for the moment, but has not yet reflected, weighed, probed, or examined — this is named the insight that follows the mark only. If one further weighs, probes, and examines that dharma, then it is named the insight that follows investigation. If one further, having probed and examined that dharma, once more contemplates with care what has been established, this is named the insight that follows examination. This is named the three gateways of insight.

The Object-Differentiated-by-Six-Matters: Investigating the Six Matters plus the Three Cognitions

What is the insight of the object-differentiated-by-six-matters? It is that, when investigating, one investigates six matters one by one: first, the meaning of the words; second, the inner and outer things; third, the marks of the dharmas; fourth, the dark and white classes; fifth, the three times of past, future, and present; and sixth, the four principles. Having investigated each of these six matters, one then probes with care and examines thoroughly what has been investigated.

• What is investigating with regard to meaning? One correctly investigates that "such-and-such words have such-and-such meaning."
• What is investigating with regard to thing? One correctly investigates the two things, inner and outer.
• What is investigating with regard to mark? One correctly investigates the two marks of the several dharmas — the particular-mark and the common-mark.
• What is investigating with regard to class? One correctly investigates the two classes of the several dharmas — the dark class and the white class; investigating the fault and disaster of the dark class, and investigating the merit and excellence of the white class.
• What is investigating with regard to time? One correctly investigates the three times, past, future, and present — that this thing once was in the past age, will be in the future age, and now is in the present age.
• What is investigating with regard to principle? One correctly investigates the four principles. First, the principle of reliance: investigating the conventional as conventional, the ultimate as ultimate, and cause-and-condition as cause-and-condition. Second, the principle of function: investigating the several dharmas and all their functions — such a dharma has such a function. Third, the principle of proof: investigating the three means — the means of authoritative teaching, the means of inference, and the means of direct realization; that is, correctly investigating whether this meaning has any authoritative teaching, whether it is attainable by direct realization, and whether it ought to be inferred. Fourth, the principle of the nature of things: toward the nature of things established truly, as the several dharmas truly are — the nature of things hard to conceive, the nature of things that abides — one should give rise to conviction, and should not deliberate, should not discriminate.

This insight of the object-differentiated-by-six-matters, together with the foregoing three gateways of insight, gathers in all insight altogether.

Question: for what reason is this insight differentiated-by-six-matters set up?

Answer: it is set up in dependence on the "three cognitions." Which three cognitions? First, the cognition of word-meaning; second, the cognition of the bounds of the thing; third, the cognition of things-as-they-are. Because one investigates "meaning," the cognition of word-meaning arises; because one investigates "thing" and "particular-mark," the cognition of the bounds of the thing arises; because one investigates "common-mark, class, time, and principle," the cognition of things-as-they-are arises. The field known to one who cultivates yoga is only this much — namely word-meaning, together with the extent-of-being and the way-of-being of the thing-to-be-known.

The Object-of-Six-Matters Applied to the Five Purifying Practices (1) The Contemplation of the Impure

What is the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of the impure?

Investigating meaning: in dependence on the reinforcing force of hearing and retaining the true Dharma that reinforces the impure, by an attention in accord with principle at the stage of equipoise, one understands its meaning — knowing that this impurity is truly impure, deeply to be loathed, its nature rotten and foul, malodorous, raw and rank; by these various aspects, one understands the meaning of the true Dharma formerly heard, which was spoken with reference to the several impurities.

Investigating that thing: having understood the meaning, one contemplates the impure things and sets up two divisions — inner and outer.

Investigating the particular-mark: first, toward the foul, rotten impurities within one's own inner body, one arouses resolute conviction, knowing that within the body there are hair, body-hair, and so on, spoken at length down to the membrane of the brain and the urine; and again one gathers these many impurities within the body into two elements — the earth-element and the water-element: from hair and body-hair down to feces one arouses the resolute conviction of the earth-element; from tears and sweat down to urine one arouses the resolute conviction of the water-element. This is investigating the particular-mark in dependence on the inner impurity. 　Again, toward the outer impure things, by the various aspects of bruised-blue and the rest one arouses resolute conviction: the corpse one contemplates, whether man or woman or neither man nor woman, whether kin or foe or neutral, whether inferior or middling or superior, whether young, middle-aged, or old. Having grasped that mark — if the death is one day past, the blood already run dry but not yet come to festering, one arouses the resolute conviction of the bruised-blue; if the death is two days past, already come to festering but not yet grown worms and maggots, one arouses the resolute conviction of the festering; if the death is seven days past, already grown worms and maggots and the body already ruined, one arouses the resolute conviction of the rotted-and-bloated; if devoured by foxes and wolves, kites and owls, eagles and vultures, crows and magpies, and starving dogs, one arouses the resolute conviction of the devoured; once devoured, the skin, flesh, and blood exhausted, only sinews binding the bones, one arouses the resolute conviction of the discolored-red; or devoured, the limbs and joints parted and scattered here and there (some with flesh, some without flesh, some with a little flesh remaining), one arouses the resolute conviction of the scattered; if the bone-joints are parted and scattered, the hand-bones, foot-bones, knee-bones, thigh-bones, hip-bones, shoulder-bones, arm-bones, spine-bones, the ring of the jaw, the garland of teeth, and the skull each in a separate place, one arouses the resolute conviction of the bone; if one reflects that the skeleton is joined together and not scattered, grasping only the coarse mark and not grasping the bending of the limbs and joints in detail, then one arouses the resolute conviction of the chain; if one grasps the bending of the limbs and joints in detail, then one arouses the resolute conviction of the bone-chain. 　Again there are two chains: first, the frame-chain (from the blood-cauldron and the spine-bones down to the seat of the skull); second, the limb-chain (the shoulder-bones and the rest linked in a chain, the thigh- and calf-bones and the rest linked in a chain); the frame-chain is named "chain," and the limb-chain is named "bone-chain." Again there are two ways of grasping the mark of a bone-chain: first, grasping the mere designation (the mark of a bone-chain made of painted work, wood, stone, clay, and the like); second, grasping the true mark of a bone-chain — when reflecting on the mark of the merely-designated bone-chain, it is only named arousing the resolute conviction of the "chain," and is not named bone-chain; when reflecting on the mark of the true bone-chain, only then is it named arousing the resolute conviction of the "bone-chain." 　Again, the mark of this outer derived matter has three kinds of alteration-and-ruin: first, alteration of itself (from bruised-blue down to rotted-and-bloated); second, alteration by another (from devoured down to scattered); third, alteration of both kinds (whether bone, or chain, or bone-chain). To be able thus to know truly the mark of the outer impurity is named investigating the particular-mark of all the outer impurities.

Investigating the common-mark: the mark of the fine outer matter of the inner body has not yet altered, while the mark of the impure matter of the outer body has already altered; by the "sameness of the nature of things, the resemblance of the nature of things" of the impure matter-mark of the inner body, one arouses resolute conviction, and is able to know oneself: "the mark of my own fine matter also has the same nature of things as this; and if there are sentient beings possessed of such a mark of fine matter, the mark of their fine matter also has the same nature of things as this — like the mark of the outer impure matter." This is named investigating the common-mark of the impure.

Investigating that class: one reflects thus — if I do not truly know the impure nature of those several fine-matter marks, and arouse greed and desire toward the several fine-matter marks inner and outer, this is upside-down, belongs to the dark class, is a dharma of strife, has suffering, has harm, has all disasters and calamities, has all-round burning distress, and by this cause and condition gives rise to the various distresses of future birth, aging, sickness, death, sorrow, lament, grief, and pain; if I truly contemplate along with the impure nature of those several fine-matter marks, then I am not upside-down, belong to the white class, am a dharma without strife, without suffering and without harm, spoken at length down to being able to extinguish the future birth, aging, sickness, death, and on to the distresses. The several dark-class things I ought now not to endure, and ought to sever and expel; the several white-class things, unarisen in me, I ought to make arise, and once arisen, make abide, grow, and become vast and great. This is named investigating that class.

Investigating that time: one reflects thus — the several fine-matter marks I have within are in the present age, and the impure matter-marks I have without are also in the present age; the marks that were once fine in the past age, though they had a fine mark in the past, are now in the present already various impurities; the seemingly-fine matter-marks I have in the present age, though they have a fine mark now in the present, will by the future age certainly not remain "unaltered and pure" like the outer impure matter now present — that is impossible. This matter-body of mine, past, future, and present, once had such a mark, will have such a mark, and now has such a mark — nothing but such an impure nature of things. This is named investigating that time.

Investigating that principle: one reflects thus — whether inner or outer, no "self or sentient being" is to be found that could be called pure or impure; there is only the matter-mark, only the bodily shape, within which by conventional supposition and designation one speaks of it as pure or impure. Again, as it is said: lifespan, warmth, and consciousness, when the body is cast off, then depart from their holding-and-grasping and lie down, without thought, like wood; and once dead and gone, the successive phases of alteration-and-ruin can be known (bruised-blue and the rest down to the bone-chain). Now this body of mine is drawn forth by former karma and afflictions, born of the impure union of father and mother, and grown by the nourishment of rice-gruel and the like; by this cause, this condition, this dependence, though for a while it has a seemingly-knowable fine matter-mark, yet within the inner body, whether inner or outer, at all times the various impurities are all completely filled. This is named investigating that principle in dependence on the principle of reliance — the conventional, the ultimate, and cause-and-condition. 　Again one reflects thus — if one can well cultivate, well practice, and well much-cultivate this impurity, one is able to sever desire and greed; this desire and greed most certainly ought to be severed. This is named investigating that principle in dependence on the principle of function. 　Again one reflects thus — that "if one well cultivates, well practices, and well much-cultivates the impure, one is able to sever desire and greed," as the World-Honored One said, is the means of authoritative teaching; that I too, within, am able myself to see directly the several impurities, and, by attending, reflecting, and cultivating thus and thus, am able thus to make desire-and-greed's enwrapment, unarisen, not arise, and once arisen, expel it, is the means of direct realization; the means of inference too is to be had — one reflects thus, "how is it that now, by attending and reflecting on the counteracting dharma, upon the object-field that counteracts, the affliction is to arise?" This is named investigating that principle in dependence on the principle of proof. 　Again one reflects thus — that this dharma is established the nature of things, the nature of things hard to conceive, the nature of things that abides — namely that cultivating the impure can serve as the severing counteragent of desire-and-greed — ought not to be deliberated, ought not to be discriminated, and ought only to be met with conviction. This is named investigating that principle in dependence on the principle of the nature of things.

This is named the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of the impure.

The Object-of-Six-Matters Applied to the Five Purifying Practices (2) The Contemplation of Loving-Kindness

What is the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of loving-kindness?

Investigating meaning: in dependence on the reinforcing force of hearing and retaining the true Dharma that reinforces loving-kindness, by the inclination of "wishing to benefit and bring ease," one attends to giving happiness to the several sentient beings and arouses resolute conviction — this is the mark of loving-kindness; to be able thus to understand its meaning is named investigating the meaning of the several loving-kindnesses.

Investigating thing: having understood the meaning, one is able to discern this as the friend-class, this as the foe-class, this as the neutral-class; all these classes are subsumed under the continua of others, and toward them one arouses "resolute conviction of the outer thing"; again, the friend-class is named the inner thing, and the foe- and neutral-classes are named the outer thing. This is named investigating the thing of the several loving-kindnesses.

Investigating the particular-mark: one discerns whether these three classes are "without suffering and without happiness, wishing to seek happiness," and wishes them to gain happiness — the one with a mark of benefit is named the friend-class, the one with a mark of no-benefit is named the foe-class, the one with a mark contrary to both is named the neutral-class. If these three classes are without suffering and happiness and wish to seek happiness, then as to the mind wishing to seek happiness there are three differences: first, wishing to seek the various happinesses of the desire realm; second, wishing to seek the various happinesses of the form realm that have joy and buoyant delight; third, wishing to seek the various happinesses apart from joy; if one is lacking in desire-happiness, one wishes them all to gain blameless desire-happiness, and if one is in any way lacking in the happinesses that have joy and apart from joy, likewise. This is named investigating the particular-mark of loving-kindness.

Investigating the common-mark: one considers with care and discerns — toward the three classes of friend, foe, and neutral, I should in all cases arouse a "mind of resemblance, a mind of evenness." Why? For me to attend to giving happiness to the friend-class is not hard, to give happiness to the neutral-class is also not very hard, and to give happiness to the foe-class is hardest; toward the foe-class I should still attend and wish to give it happiness — how much more the friend-class and the neutral-class, and not give them happiness? Why? For herein there is fundamentally no reviler and reviled, no angered and angerer, no mocker and mocked, no striker and struck; there is only sound, only names; and again this body of mine, arising as it does, is made of the coarse and heavy four great elements that have matter, and wherever it dwells is oppressed by such contacts (there are roughly two contacts: the contact of sound, and the contact of hand, foot, clod, blade, staff, and the like), and this body and these contacts are both impermanent, and the one who does me no benefit is also impermanent; and again all sentient beings have such dharmas as birth, aging, sickness, and death, and are by their very nature suffering — I ought not, upon the body of a sentient being by nature suffering, to add still more suffering and not give it happiness; and again I ought not to fail to be a good friend to a foe, nor to fail to gather all sentient beings as my own self; and again the World-Honored One said, "I do not see a single such kind of sentient being that, throughout the beginningless ages passing through birth-and-death, long turning in the round, has not at some time been to one another father, mother, brother, sister, preceptor, teacher, or one otherwise venerable or seemingly-venerable," and by this cause and condition every one of the foe-class is nothing but my friend-class; and again the foe- and friend-classes have nothing fixed and truly to be found — the friend-class at another time turns into the foe-class, the foe-class at another time turns into the friend-class, and so all are without fixity. Therefore I ought now, toward all sentient beings, to arouse a mind of evenness and a view of evenness, and to arouse a resembling inclination-to-benefit, inclination-to-ease, and resolute conviction of giving happiness. This is named investigating the common-mark of loving-kindness.

Investigating class: one considers with care and discerns — if I arouse anger and ill-will toward the one who does me no benefit, this is upside-down, belongs to the dark class, is a dharma of strife (spoken at length as before); if I do not arouse anger and ill-will, this is not upside-down, belongs to the white class, is a dharma without strife (spoken at length as before). This is named investigating the dark class and the white class of loving-kindness.

Investigating time: one considers with care and discerns — the sentient beings of the past age who sought and wished to gain happiness have all passed away, so how shall I be able to give them happiness? The sentient beings of the present age, I now wish that, throughout the whole future age, at all times they may constantly receive happiness. This is named investigating the times of the several loving-kindnesses.

Investigating principle: one considers with care and discerns — herein there is no "self or sentient being, no one seeking happiness, no one giving happiness"; there are only the several aggregates, only the several formations, within which by conventional supposition and designation one speaks of this one seeking happiness, this one giving happiness; and again those several formations have karma, affliction, and the rest as their cause and condition. This is named investigating loving-kindness in dependence on the principle of reliance. If, by well cultivating, well practicing, and well much-cultivating loving-kindness, one is able to sever anger and ill-will, this is named investigating loving-kindness in dependence on the principle of function. That such a meaning has the means of authoritative teaching, that my own inner knowledge-and-vision turns present and is to be had, and that the means of inference too is to be had, is named investigating loving-kindness in dependence on the principle of proof. And again, that this dharma is established the nature of things, the nature of things hard to conceive, the nature of things that abides — namely that cultivating loving-kindness can sever anger and ill-will — ought not to be deliberated, ought not to be discriminated, and ought to be met with resolute conviction, is named investigating loving-kindness in dependence on the principle of the nature of things.

This is named the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of loving-kindness.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth, the third yoga-station, part two.〕

The Object-of-Six-Matters Applied to the Five Purifying Practices (3) The Contemplation of Dependent Origination

What is the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of dependent origination?

Investigating meaning: in dependence on the reinforcing force of hearing and retaining the true Dharma that reinforces the conditioned nature and dependent origination, one is able to know correctly that "because such-and-such dharmas arise, such-and-such dharmas arise; because such-and-such dharmas cease, such-and-such dharmas cease"; herein there is no "sovereign lord, maker, producer, or transformer" that could fashion the several dharmas, nor any "intrinsic self, person, or intermediate transformer" that could transform the several dharmas. To be able to know such meanings is named investigating the meaning of the several dependent originations.

Investigating thing: one considers with care and discerns the twelve members of existence, whether inner or outer, and arouses resolute conviction. This is named investigating the thing of the several dependent originations.

Investigating the particular-mark: one considers with care and discerns the "ignorance (avidyā) about the prior bound, ignorance about the later bound" of the member of ignorance and the rest (spoken at length as before in the analysis of the members of dependent origination). This is named investigating the particular-mark of dependent origination.

Investigating the common-mark: one considers with care and discerns — all these conditionally-arisen formations are, without exception, non-existent before and existent now, existent and then dispersed and ceased, and so before and after they are all impermanent; because they all have the dharmas of birth, aging, sickness, and death, their nature is suffering; because they are not sovereign, and because the intermediate person is not to be found, therefore their nature is empty and without self. This is named investigating the common-mark of dependent origination.

Investigating class: one considers with care and discerns — if I, toward the true principle of those impermanent, suffering, empty, and selfless formations, give rise to confusion, this is upside-down, belongs to the dark class (spoken at length as before); if I am not confused, this is not upside-down, belongs to the white class (spoken at length as before). This is named investigating the class of the several dependent originations.

Investigating time: one considers with care and discerns — the self-body gained in the past age had no constancy of the normal, and so abided; the self-body gained in the present age has no constancy of the normal, and so now abides; the self-body to be gained in the future age will have no constancy of the normal, and so will abide. This is named investigating the time of the several dependent originations.

Investigating principle: one considers with care and discerns — there are only the several karmas and the fruits of maturation, within which no "master and controller" is to be found (namely a maker and an experiencer); there is only the conventional supposition established upon dharmas — within "ignorance conditioning formations down to birth conditioning aging-and-death" one arouses a false mark and by designation speaks of a maker and an experiencer, having such a name, such a kind, such a clan, such food and drink, experiencing such suffering or such happiness, such long life, such long abiding, and such reaching to the very bound of the lifespan. And again herein there are two kinds of fruit and two kinds of cause: the two kinds of fruit — first, the self-body fruit (the six bases and the rest, the dharmas born of maturation in this present life); second, the enjoyed-realm fruit (the several feelings born of the six contacts, arisen by the reinforcing force of agreeable and disagreeable karma); the two kinds of cause — first, the drawing-in cause; second, the giving-rise cause. 　The drawing-in cause: toward the two fruits one arouses folly; with folly preceding, one produces meritorious, non-meritorious, and imperturbable formations; the formations are able to appropriate the consciousness of the later existence and make the sprouts of existence arise — that is, they are able to appropriate the seeds of consciousness and make them, turn by turn, appropriate the seeds of the name-and-form, the seeds of the six bases, and the seeds of contact-and-feeling of the later existence; in order that the consciousness, name-and-form, six bases, contact, and feeling subsumed under the future birth-member may in sequence come to arise, one now first appropriates the seeds of those dharmas. All this is named the drawing-in cause. 　The giving-rise cause: when experiencing the several feelings born of the ignorance-contact, by "object-craving" one produces "craving for the later existence," and the several graspings that are able to appropriate the craving-portion and the folly-portion; by this force, this capacity, one moistens the karma-seeds and makes them able to yield the several fruits of maturation. All this is named the giving-rise cause. 　By the reinforcing force of these two causes, one is then pursued by the three sufferings and gathers together the whole great mass of nothing but suffering. This is named investigating the whole principle of dependent origination in dependence on the principle of reliance. And again one considers with care and discerns that, by well cultivating, well practicing, and well much-cultivating this contemplation of the conditioned nature and dependent origination, one is able to sever folly; and again one considers with care and discerns that this principle has the means of authoritative teaching, has inner direct realization, has the dharma of inference, and also has such meanings as being established the nature of things — this is named investigating the whole principle of dependent origination in dependence on the principle of function, the principle of proof, and the principle of the nature of things.

This is named the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of dependent origination.

The Object-of-Six-Matters Applied to the Five Purifying Practices (4) The Contemplation of the Differentiation of Elements

What is the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of the differentiation of elements?

Investigating meaning: in dependence on the reinforcing force of hearing and retaining the true Dharma that reinforces the differentiation of elements, one is able to understand correctly the meaning of all "element" — namely the sense of lineage, the sense of seed, the sense of cause, and the sense of nature — such is the sense of "element." This is named investigating the meaning of element.

Investigating thing: one correctly investigates the inner and outer differentiation of the six elements, earth and the rest, and arouses resolute conviction. This is named investigating the thing of element.

Investigating the particular-mark: one correctly investigates — earth is the mark of hardness, 〔water is the mark of moisture, fire is the mark of warmth,〕 and on to wind being the mark of lightness-and-motion, consciousness being the mark of discerning, and the space-element being the mark of empty space, the mark of pervading matter, the mark of no obstruction. This is named investigating the particular-mark of the several elements.

Investigating the common-mark: one correctly investigates — all these elements, to say it in brief, are impermanent and on to without self. This is named investigating the common-mark of the several elements.

Investigating class: one correctly investigates "the differentiated nature of the elements within the one lumped mark" — one who does not know this, and toward the body composed of the differentiation of elements arouses lofty conceit, is upside-down, belongs to the dark class (spoken at length as before); the one contrary to the above is not upside-down, belongs to the white class (spoken at length as before). This is named investigating the class of element.

Investigating time: one correctly investigates — that in the past, future, and present age, with the six elements as condition, one gains entry into the mother's womb. This is named investigating the time of element.

Investigating principle: one correctly investigates — as grass, wood, and the rest, a concurrence of many conditions ringing round empty space, are reckoned 〔and counted〕 as a "house," so, because the six elements serve as support, sinew, bone, blood, and flesh, a concurrence of many conditions ringing round empty space, by conventional supposition and the several suppositions and designation, are reckoned as a "body"; and again the several karmas and afflictions of former lives, and one's own seeds, serve as cause and condition. This is named investigating the principle of the differentiation of the several elements in dependence on the principle of reliance. And again one correctly investigates that, by well cultivating, well practicing, and well much-cultivating the contemplation of the differentiation of elements, one is able to sever conceit; and again one correctly investigates that this principle has the means of authoritative teaching, has inner realization-knowledge, has the dharma of inference, and has the establishing of the nature of things, the nature of things hard to conceive, the nature of things that abides — this is named investigating the principle of the differentiation of the several elements in dependence on the principle of function, the principle of proof, and the principle of the nature of things.

This is named the insight of the object-differentiated-by-six-matters for one who diligently cultivates the contemplation of the differentiation of elements.

The Object-of-Six-Matters Applied to the Five Purifying Practices (5) Mindfulness of In-and-Out Breathing

What is the insight of the object-differentiated-by-six-matters for one who diligently cultivates mindfulness of in-and-out breathing 〔the mindfulness of the in-breath and the out-breath〕?

Investigating meaning: in dependence on the reinforcing force of hearing and retaining the true Dharma that reinforces mindfulness of in-and-out breathing, one is able to know correctly that "binding the mind to the object-field of the in- and out-breath, penetrating it, and keeping it unforgotten and clearly noted" is the meaning of mindfulness of in-and-out breathing. This is named investigating its meaning.

Investigating thing: one correctly investigates — the in-breath and out-breath are to be found within, and because they are bound to the body and subsumed under the outer bases, they have an inner and outer differentiation. This is named investigating its thing.

Investigating the particular-mark: one correctly investigates — the in-breath is twofold and the out-breath is twofold: the wind entering within is named the in-breath, and the wind going out is named the out-breath; and one also knows correctly that this is a long in-breath and out-breath, that this is a short in-breath and out-breath, and that the breath pervades every part of the body. This is named investigating the particular-mark of the several breaths.

Investigating the common-mark: one correctly investigates — once the in-breath has ceased there is the arising of an out-breath, and once the out-breath has ceased there is the arising of an in-breath; the turning of the in- and out-breath is bound to the life-faculty and the conscious body, and this in- and out-breath and its support are all impermanent. This is named investigating the common-mark of the several breaths.

Investigating class: one correctly investigates — if, with regard to the in- and out-breath, one does not abide in right mindfulness and, by evil discursive thoughts, has the mind disturbed, this is upside-down, belongs to the dark class, is a dharma of strife (spoken at length as before); the one contrary to the above is not upside-down, belongs to the white class, is a dharma without strife (spoken at length as before). This is named investigating its class.

Investigating time: one correctly investigates — that in the past, future, and present age the turning of the in- and out-breath is bound to body and mind, and body and mind are bound to the in- and out-breath. This is named investigating its time.

Investigating principle: one correctly investigates — herein there is no "holder of the in-breath, holder of the out-breath" that would make the in- and out-breath bound to it; there is only, upon the several formations arisen from causes and conditions, an arousing of conventional supposition and, by designation, the speaking of there being one able to hold the in- and out-breath. This is named investigating its principle in dependence on the principle of reliance. And again one correctly investigates that, by well cultivating, well practicing, and well much-cultivating mindfulness of in-and-out breathing, one is able to sever discursive thought; and again one correctly investigates that this principle has the means of authoritative teaching, has inner realization-knowledge, has the dharma of inference, and has the establishing of the nature of things, the nature of things hard to conceive, the nature of things that abides, which ought not to be deliberated, ought not to be discriminated, and ought only to be met with conviction — this is named investigating its principle in dependence on the principle of function, the principle of proof, and the principle of the nature of things.

This is named the insight of the object-differentiated-by-six-matters for one who diligently cultivates mindfulness of in-and-out breathing.

The Joined Operation of Tranquillity and Insight · The Object of Skill and the Object That Purifies the Afflictions Spoken of Later

Thus, in dependence on the object of the purifying practices, having investigated the differentiated contemplation of the six matters, one again and again stills the mind within, and again and again examines with care, with the practice of superior contemplation, what one has investigated: because he takes tranquillity as his support, he makes insight swiftly gain purity; and because he takes insight as his support, he makes tranquillity grow and become vast and great. As for investigating the insight of the object-differentiated-by-six-matters in dependence on the object of skill and the object that purifies the afflictions, I shall speak of it in its own place 〔in the text below〕.

With the essence and character of tranquillity-and-insight now set up, this leaf teaches the "working hand and eye of cultivation": the nine preparatory efforts subsumed under the bright class (how to apply oneself so that the mind swiftly gains concentration) · within timely preparatory effort, the four practices of tranquillity, exertion, and equanimity · the repeated resolving and repeated clearing-away of correct preparatory effort (the simile of the painter's apprentice) → gathered into "such is what is called one-pointedness of mind"; then purifying the obstructions (sub-section 7: purging the four obstructions by four causal factors) · the path of the yoked working of tranquillity and insight; and at the close, the middle uddāna gathers all together, and then the cultivation of attention (sub-section 8) is raised — the four kinds of attention and the simile of the goldsmith. Every word follows Xuanzang's translation in today's language; the technical names are kept in their old form; no doctrinal exposition is added, no treatise is cited, no Sanskrit is annotated; where the treatise-text is compressed, it is filled back in with 〔brackets〕.

The Nine Preparatory Efforts of the Bright Class: the Right and Wrong of the Nine Ways of Applying Oneself

Further, within this there are nine "preparatory efforts subsumed under the bright class" (the nine methods of applying oneself in accord with cultivation); and contrary to these are the nine preparatory efforts subsumed under the dark class. Which nine bright-class preparatory efforts? First, corresponding preparatory effort; second, repeated-practice preparatory effort; third, unerring preparatory effort; fourth, unslackened preparatory effort; fifth, timely preparatory effort; sixth, understanding preparatory effort; seventh, insatiable preparatory effort; eighth, yoke-not-cast-off preparatory effort; ninth, correct preparatory effort. By these nine bright-class preparatory efforts, one is able to make the mind swiftly gain concentration and to make the meditative concentration advance ever more excellently; and by these, too, one is able to reach swiftly the ground that should be reached and to gain swiftly the fruit that should be gained, without delay. The nine dark-class preparatory efforts are the reverse — they cannot make the mind swiftly gain concentration, do not make the meditative concentration advance, and with respect to what should be reached and what should be gained there is extreme delay, no swift reaching and gaining.

• Corresponding preparatory effort: one who acts from greed should settle his mind on the impure; one who acts from hatred, on loving-kindness; one who acts from delusion, on dependent origination; one who acts from conceit, on the difference of the elements; one who acts from discursive thought, on mindfulness of in-breath and out-breath. One of balanced conduct, or one of thin dust, may — as he takes pleasure in it — take some single object as support and settle his mind upon it, diligently cultivating preparatory effort. This is called corresponding preparatory effort.
• Repeated-practice preparatory effort: with tranquillity and insight one has already practiced repeatedly, if only in some small part — it is not that everything is still in first cultivation. Why? Even though one who is at first cultivating the work diligently cultivates preparatory effort upon the corresponding object, the several hindrances are present again and again, and body and mind are coarse and heavy, and so he cannot make the mind swiftly gain concentration. This is called repeated-practice preparatory effort.
• Unslackened preparatory effort: with uninterrupted means and with earnest means one diligently cultivates the practice of insight. If one comes out of concentration — whether to beg for food, to reverently attend and serve one's teacher, to nurse the sick, to comply with the practice of the duties of harmony and respect, or for any other thing to be done — one's mind does not wholly comply with, does not wholly turn toward, does not wholly enter into those matters; one only seeks to bring the matter swiftly to its end, and then returns to sit diligently in stillness and quiet, cultivating insight. When one meets with various assorted crowds — monks, nuns, laymen (upāsaka), warriors, brahmins, and so on — even after long mingling, though one shows the marks of exchanging greetings, one does not then set up any discourse, but only delights in seclusion and diligently cultivates the practice of insight. And one is able to be valiant and vigorous, thinking: I must now surely proceed to realize what should be realized; I ought not to be slow and slack. Why? I have many causes and conditions of sudden death: within this body, the disturbance of wind, heat, and phlegm; or food and drink not digested becoming the disease of undigested food; or being gnawed and stung (bitten, stung, and pierced) by snakes, scorpions, centipedes, millipedes, and other venomous vermin; or being terrified by humans or non-humans, and thereby dying untimely. Concerning these places of sudden death one should constantly reflect, cultivate the perception of impermanence, and abide in non-heedlessness. By abiding in non-heedlessness, one constantly reflects thus: this lifespan of mine — should it be able to last yet seven days, six days, five days, four days, three days, two days, one day, one hour, half an hour, a moment, half a moment, or the space of a single meal, or from an in-breath to an out-breath, or from an out-breath to an in-breath — for just so long as I can live, I will diligently direct attention upon the Buddha's holy teaching and cultivate yoga; in just so long a span, I must surely accomplish much in the Buddha's holy teaching. This is called unslackened preparatory effort.
• Unerring preparatory effort: as the yoga practitioners well versed in the practice of yoga instruct, just so one learns — taking neither dharma nor meaning in an inverted way, without self-conceit, not settling into one's own dogmatic grasping of views, without deviant clinging, and never slighting or demeaning the instruction of one's elders. This is called unerring preparatory effort.
• Timely preparatory effort: at each and every moment one cultivates the mark of tranquillity, cultivates the mark of insight, cultivates the mark of exertion, cultivates the mark of equanimity; and one is able to know as it really is: tranquillity, the mark of tranquillity, and the time for tranquillity; insight, the mark of insight, and the time for insight; exertion, the mark of exertion, and the time for exertion; equanimity, the mark of equanimity, and the time for equanimity. 〔What follows separately clarifies the four practices of tranquillity, insight, exertion, and equanimity —〕
  • Tranquillity: this is the nine marks of mental settling, able to make the mind markless, non-discriminating, quieted, utterly quieted, evenly abiding in stilled tranquillity, unmixedly pure and one — hence it is named tranquillity. The mark of tranquillity is twofold: the object-mark (the image corresponding in kind to the thing known within the class of tranquillity, whereby the mind is quieted) and the causal-condition-mark (the practice of insight cultivated, in dependence on a mind perfumed by tranquillity, so as to purify the tranquillity-concentration for a later time). The time for tranquillity: when the mind is agitated, or when one fears agitation, this is the time to cultivate tranquillity; and when the mind perfumed by insight is troubled by discursive thought and by activities, this is the time to cultivate tranquillity.
  • Insight: this is the practice of insight upon objects distinguished by the four practices, the three gateways, and the six matters. The mark of insight is twofold: the object-mark (the image corresponding in kind to the thing known within the class of insight, whereby wisdom examines) and the causal-condition-mark (the practice of tranquillity cultivated, in dependence on a mind perfumed by insight, so as to purify the insight for a later time). The time for insight: when the mind sinks, or when one fears sinking, this is the time to cultivate insight; and in dependence on a mind perfumed by tranquillity, when one should first understand the thing known as it really is, that is the time to cultivate insight.
  • Exertion: by taking up some one pure and excellent object, one displays, urges on, and gladdens one's mind. The mark of exertion: by a pure and excellent object one spurs on one's mind, and one accordingly gives rise to diligent vigor. The time for exertion: when the mind sinks down, or when one fears it will sink down, this is the time to cultivate exertion.
  • Equanimity: toward the object the mind is undefiled and of an even nature; within the class of tranquillity and insight there is the nature of being supple, upright, and spontaneously turning, and the mind, being supple, has capability, so that one lets the mind go along in spontaneous operation. The mark of equanimity: by the object one lets the mind be released above, and one does not put forth excessive vigor upon the object. The time for equanimity: when the agitated mind within the class of tranquillity and insight has been liberated, this is the time to cultivate equanimity. 〔The above is named timely preparatory effort.〕
• Understanding preparatory effort: with respect to the several marks spoken of above, one takes them well and understands them well; and having taken and understood them well, when one wishes to enter concentration one can enter, when one wishes to abide in concentration one can abide, when one wishes to rise from concentration one can rise; or at times one casts off the images ranged over in the several meditative concentrations and directs one's attention to reflect upon the essential objects proper to the several non-concentrated grounds. This is called understanding preparatory effort.
• Insatiable preparatory effort: with respect to wholesome dharmas one has no satiety, one cultivates cutting-off without letting it lapse, and in the successively higher, successively more excellent places one dwells much in aspiration; not merely gaining some small tranquil concentration does one shrink back midway on the road, but with respect to the rest that should be done one constantly has advancing aspiration. This is called insatiable preparatory effort.
• Yoke-not-cast-off preparatory effort: with respect to all the points of training one has received, there is no breach and no lack; though one sees a young woman of upright and lovely countenance, one does not take up her mark and does not take up her fine features; toward food one is even-minded; one diligently cultivates wakefulness; one has few affairs, few undertakings, little distraction; with respect to what was long ago done and long ago said, one can call it back to oneself and cause others to call it back. By these dharmas one can rightly accord with one-pointedness of mind, not casting off its yoke (not laying down the load), keeping the mind from scattering, from racing after external objects, from becoming inwardly stiff. This is called yoke-not-cast-off preparatory effort.
• Correct preparatory effort: with respect to the object one again and again arouses resolute conviction, and again and again correctly clears it away. As one who diligently cultivates the contemplation of the impure again and again clears away, and again and again brings before himself, that impure mark reflected upon by the impure attention; by the attention aroused through insight that practices in accordance with the mark, with respect to the object one again and again clears away and again and again brings before oneself. This is called correct preparatory effort.

The Five Kinds of Correct Clearing-Away, and "How One Practices"

That "correct clearing-away" is again of five kinds: first, inwardly gathering one's mind; second, the attention of not-minding; third, attention upon another [ground]; fourth, the attention of counteraction; fifth, the attention of the markless element. Among these — by the nine marks of mental settling with insight at the head, it is named "inwardly gathering one's mind"; by turning one's back at the very outset upon all marks and abiding without disorder, it is named "the attention of not-minding"; by taking as object the domains of the other meditative grounds and reflecting upon the other meditative grounds, it is named "attention upon another"; by reflecting on the impure as a counteraction to the pure, and so on down to reflecting on mindfulness of in-breath and out-breath as a counteraction to discursive thought, and reflecting on the element of empty space as a counteraction to the several materialities, it is named "the attention of counteraction"; by not directing attention or reflection upon any mark and by directing attention and reflection upon the markless element, it is named "the attention of the markless element." Although the correct clearing-away marks, universally established, come to five kinds in all, what is here properly taken up is only the two kinds "inwardly gathering one's mind" and "the attention of not-minding."

When one who is at first cultivating the work first sets to cultivation, at the very outset he does not at all bind his mind upon the object-domain (whether the impure or somewhere else), but makes only this thought: how might my mind gain being unscattered, markless, non-discriminating, quieted, utterly quieted, unturning and unmoving, without any longing, apart from all operations, inwardly at ease? Being thus diligent, with respect to all the external marks that arise he reflects upon nothing — this is named "the attention of not-minding"; and it is by this attention of not-minding that he clears away the object.

Here he cultivates yoga and takes up ease, and also practices the "having-mark, having-discrimination" objects — the impure and the like. How does he "practice"? It is that by the insight that practices in accordance with the mark, in accordance with discursive thought, in accordance with examination, he practices that domain, yet does not one-sidedly put forth diligence only in insight; he also lays down the mark of insight, and again reflects upon the practice of tranquillity with respect to the object. By this, at that time, with respect to the object-domain he "neither casts off nor takes up" — because the practice of tranquillity turns upon the object, it is not named casting-off; because upon the object he makes no mark and does not discriminate, it is not named taking-up. It is precisely by thus inwardly gathering his mind that he clears away the object; and because within this he does not take up the mark of insight, with respect to the object there is no disorder; and because he takes up the practice of tranquillity, he takes the thing known as his object-mark once more.

If with respect to the object one merely arouses resolute conviction and does not again and again clear it away, then one cannot make all the resolute convictions turn ever after clearer, purer, and more thoroughgoing, and cannot proceed onward, even to the direct realization of the object-thing known; by again and again arousing resolute conviction and again and again correctly clearing away, the later and later resolute convictions turn successively clearer, purer, and more thoroughgoing, and one can also proceed onward, even to the direct realization of the object-thing known.

The simile of the painter's apprentice: it is like the apprentice of a painter in the world, who at first learns the work of painting — he first receives from his master the model to be learned, contemplates it and contemplates it, and makes that shape; having made it and made it, he straightaway wipes it out; having wiped it out, he makes it once more. Thus wiping out, and making it again and again, those later and later shapes turn clearer, turn purer, and are thoroughly manifested; learning rightly in this way, after passing through much time, the people of the world together acclaim him as a great painter, or reckon him among the ranks of the masters. If he does not repeatedly wipe out the shape he has made, but only paints over it again and again upon the same, that shape can never have any hope of clarity, purity, and thoroughness. The principle of cultivating insight is likewise.

If one has aroused resolute conviction upon this object, one must surely correctly clear away again upon this object; it is not that, having correctly cleared away upon this object, one must surely arouse resolute conviction again upon this object. Having aroused resolute conviction upon a narrow-and-small object, one correctly clears away upon the narrow-and-small; the vast and the measureless are likewise. Having correctly cleared away upon a narrow-and-small object, one arouses resolute conviction again upon the narrow-and-small, or upon the vast, or upon the measureless; the vast and the measureless are likewise. Further: if the shape-images of the several material dharmas are manifested, one should know that they are coarse, resembling transformations; the several non-material dharmas take conceptual designation as prior, and, as by the dominant force of what is experienced, their images are manifested. All of this is named correct preparatory effort.

These nine bright-class preparatory efforts, one should know, are concordant with tranquillity and insight; the nine preparatory efforts contrary to them, one should know, are discordant with tranquillity and insight. The preparatory efforts thus established by the distinction of dark class and bright class come to eighteen kinds in all. Such is what is called one-pointedness of mind. 〔Sub-section 6, one-pointedness, concludes here.〕

Purifying the Obstructions: Purging the Four Obstructions by Four Causal Factors

What is purifying the obstructions? It is that the yoga practitioners who thus correctly cultivate preparatory effort are able, by four causal factors, to make their minds purge the several obstructions. Which four causal factors? First, thoroughly knowing the intrinsic nature; second, thoroughly knowing the causes and conditions; third, thoroughly knowing the faults; fourth, cultivating the counteraction.

That is: first one thoroughly knows the obstruction's intrinsic nature, then the causes and conditions by which it arises, then the faults of not keeping it far away, and finally one actually cultivates the corresponding counteraction. Only with all four does one make the mind purge the several obstructions.

Thoroughly knowing the intrinsic nature of the several obstructions: one is able to thoroughly know that the obstructions are of four kinds — first, the obstruction of faint-heartedness; second, the obstruction of covering-over; third, the obstruction of discursive thought; fourth, the obstruction of self-exaltation. The obstruction of faint-heartedness is, when one diligently cultivates renunciation and seclusion, all the defiled longing, displeasure, hankering, and grief. The obstruction of covering-over is precisely the five hindrances — sensual desire and the rest. The obstruction of discursive thought is precisely the defiled discursive thoughts — the discursive thought of desire and the rest. The obstruction of self-exaltation is exalting oneself while abiding at ease in some small and inferior knowledge-and-vision — saying "I am able to attain it, others then cannot," and so on as widely stated before.

To close each obstruction separately: the defiled longing, displeasure, hankering, and grief that arise while one diligently cultivates renunciation and seclusion are called the obstruction of faint-heartedness; the five hindrances, sensual desire and the rest, are called the obstruction of covering-over; defiled discursive thoughts, the thought of desire and the rest, are called the obstruction of discursive thought; and exalting oneself while abiding in some small and inferior knowledge-and-vision, thinking "I can attain it, others cannot," is called the obstruction of self-exaltation. This is called thoroughly knowing the intrinsic nature of the several obstructions.

Thoroughly knowing the causes and conditions of the several obstructions: the first, the "obstruction of faint-heartedness," has six causal conditions — first, being feeble in body through the dominant force of prior karma, or through the trouble of illness; second, excessive preparatory effort; third, not cultivating preparatory effort; fourth, first cultivating preparatory effort; fifth, the afflictions being ablaze; sixth, not yet having practiced seclusion repeatedly. The causes and conditions of the three obstructions of covering-over, discursive thought, and self-exaltation are the "unprincipled attention" practiced repeatedly, for the most part, within the dharmas that accord with these three obstructions. What is unprincipled attention here? Not directing attention to reflect upon the impure, but directing attention to reflect upon the pure mark; not directing attention to reflect upon loving-kindness, but directing attention to reflect upon the mark of hatred; not directing attention to reflect upon the mark of brightness, but directing attention to reflect upon the mark of darkness; not directing attention to reflect upon the mark of tranquillity, but directing attention to reflect upon evil discursive thoughts — of kin, of homeland, of not-dying, of the merriments, jests, laughter, and attendances one once passed through; not directing attention to reflect upon the causal nature of dependent origination, but directing attention to reflect, in an unprincipled way, upon a self and what belongs to a self among the formations of the three times — these are all unprincipled attention.

Item by item: not reflecting upon the impure but reflecting upon the pure mark is here called unprincipled attention; not reflecting upon loving-kindness but reflecting upon the mark of hatred is here called unprincipled attention; not reflecting upon the mark of brightness but reflecting upon the mark of darkness is here called unprincipled attention; not reflecting upon the mark of tranquillity but reflecting upon evil thoughts of kin, homeland, not-dying, and former merriment, jesting, laughter, and attendance is here called unprincipled attention; not reflecting upon the causal nature of dependent origination but construing a self and what belongs to a self among the formations of the three times is likewise here called unprincipled attention.

Thoroughly knowing the faults of the several obstructions: because one thoroughly knows that this obstruction is present, one, with respect to those four — "not realizing what is not yet realized, and losing what is already realized" — spoils the preparatory effort of yoga, has a defiled abiding, has a suffering-and-vexed abiding, ruins oneself and ruins others, and, when the body breaks up and life ends, is born into the several evil destinies.

Cultivating the counteraction: for the several "faint-hearted," recollection is used overall as the counteraction — by the attention of recollection one gladdens one's mind, so that faint-heartedness already arisen is cleared away and, not yet arisen, does not arise. For feebleness of body, excessive preparatory effort, and first cultivating preparatory effort, "the even and penetrating exercise of vigor" is used as the counteraction. For not cultivating preparatory effort, reverent listening and diligent inquiry are used as the counteraction. For the afflictions being ablaze, the preparatory effort upon such objects as the impure is used as the counteraction. If one has not practiced repeatedly, then such a means of reasoned discernment as this is used as the counteraction — thinking: because I once did not practice seclusion repeatedly, therefore now, cultivating seclusion, faint-heartedness arises; if I now do not practice seclusion, in the world to come it will surely be like this again, and so I now ought to reason correctly, casting off displeasure toward seclusion and cultivating delight in it. For the rest — the unprincipled attention of covering-over and the like — the principled attention contrary to it is used as the counteraction.

Thus faint-heartedness as a whole is counteracted by the recollective attention that gladdens the mind, clearing away what has arisen and preventing what has not arisen; bodily feebleness, excessive preparatory effort, and first cultivation are counteracted by evenly penetrating vigor; failure to cultivate is counteracted by reverent listening and diligent inquiry; blazing afflictions are counteracted by preparatory effort upon the impure and the other appropriate objects; seclusion not yet repeatedly practiced is counteracted by discerning that, if it is still not practiced in this life, the same faint-heartedness must recur in the next, and thus casting off displeasure and cultivating delight; the unprincipled attention underlying the remaining obstructions of covering-over, discursive thought, and self-exaltation is counteracted in each case by the contrary principled attention. This is called cultivating the counteraction. 　Further: one thoroughly knows that the intrinsic nature of the several obstructions "is able to obstruct, is able to defile, is subsumed under the dark class, and should be kept far from"; one thoroughly knows that only by the causes and conditions of keeping far from the several obstructions can one keep far from them, and so one should seek out the causes and conditions of the several obstructions; one thoroughly knows "what fault there is in not keeping far from what should be kept far from," and so one should seek out the faults of the several obstructions; and having kept far from them, one reflects further, "how are these obstructions to be made not to arise in the world to come," and so one should seek out the cultivation of the counteraction. By these causal factors one is able to make one's mind purge the several obstructions.

Tranquillity and Insight Being Many · Successively Depending upon Each Other · the Path of Their Yoked Working

One should know that, because those that accord with the teaching are many, insight too is many; and because insight is many, it makes tranquillity too be many. And this insight — because the object known is boundless, one should know that its measure too is boundless — by the three gateways and the six kinds of matter, in each and every boundless class and distinction, one penetratingly enters into the principle.

For one who correctly cultivates: the stronger the dominant force by which his insight is practiced repeatedly and purified, the more it increases and grows vast; and thus the pliancy of body and mind, within the class of tranquillity that can be produced, also increases and grows vast. As body and mind gain more pliancy, the one-pointedness of mind toward the object increases the more; as one-pointedness of mind increases the more, one again gains more pliancy of body and mind. The two dharmas — one-pointedness of mind, and pliancy of body and mind — successively depend upon each other, successively belong to each other; and these two dharmas, only if they gain "the transformation of the basis," are then thoroughgoing. Because one gains the transformation of the basis, with respect to the thing known there arises "direct-perception knowledge."

Question: to what point does one say "one has thoroughgoingly gained the contemplation of the impure"? And so on, to what point does one say "one has thoroughgoingly gained mindfulness of in-breath and out-breath"?

Answer: to state it in brief, because one who cultivates insight, within the correct preparatory effort of the contemplation of the impure, draws near, cultivates, and cultivates much — then whether walking or abiding, though various object-domains be present before him and though he examine all the several marks, yet abiding in his own nature, not through preparatory effort, for the most part it is impure marks that are manifested, not the several pure marks; and because he has well cultivated the impure, toward the dharmas that are able to accord with the ground of the enwrapment of greed, his mind does not proceed inward, does not take delight, does not gain conviction, but abides in equanimity and deeply gives rise to weary aversion. At that time the one who cultivates insight should know for himself: I have now gained the contemplation of the impure, have gained the fruit of what I cultivated — this alone is named having thoroughgoingly gained the contemplation of the impure; contrary to this, it is named not having gained thoroughgoingness. As with the contemplation of the impure, so with loving-kindness, the causal nature of dependent origination, the difference of the elements, and mindfulness of in-breath and out-breath. Among these the distinctions are: for the most part it is the marks of the loving-kind mind that are manifested, not the marks of hatred; toward the dharmas that accord with the ground of the enwrapment of hatred, the mind does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the marks of impermanence, suffering, emptiness, and no-self that are manifested, not the deluded marks that go together with permanence, pleasure, and the view of a bodily self; toward the dharmas that accord with the ground of the enwrapment of delusion, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the mark-perceptions of the difference of the body-aggregate as of various elemental natures, not of a single elemental nature, that are manifested, not the perception of a body-aggregate as one; toward the dharmas that accord with the ground of the enwrapment of conceit, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion. For the most part it is the perception of inner quieting, the perception of tranquillity, that is manifested, not the perception of idle proliferation; toward the dharmas that accord with the ground of the enwrapment of discursive thought, the mind likewise does not proceed inward, take delight, or gain conviction, but abides in equanimity and deeply gives rise to weary aversion.

Question: to what point does one say "the two, tranquillity and insight, join together and, in even balance, turn together" — whereby it is named the path of the yoked working?

Answer: if one has already gained, within the nine marks of mental settling, the ninth mark of mental settling (that is, meditative equipoise), and, taking this consummate meditative concentration as his support, he cultivates the higher wisdom within the contemplation of dharmas; then, because of the contemplation of dharmas, the path turns spontaneously, turns without exertion, not through preparatory effort, and insight is pure and bright-white, and, following tranquillity, is supple, taken up, and turns as taken up by the path of tranquillity — to this point it is named the two, tranquillity and insight, joining together and, in even balance, turning together, and by this it is named the path of the yoked working.

The Middle Uddāna

The middle uddāna says:

　　The mark, discursive thought, examination — the three gateways that follow along in practice.
　　Meaning, thing, mark, class, time, principle — the six matters and their distinctions.
　　First, corresponding preparatory effort; next, repeated-practice, unslackened,
　　unerring, timely, understanding, insatiable,
　　not casting off the wholesome yoke, and last, correct preparatory effort —
　　these nine one should know, having two classes and their distinction.
　　Knowing the intrinsic nature and the causes and conditions, seeing their several faults,
　　correctly cultivating the counteraction, one makes the obstructions become purified.

The Cultivation of Attention: the Four Kinds of Attention (Sub-section 8 is raised)

What is the cultivation of attention? It is that when one who is at first cultivating the work first sets to cultivation, within the universal mark thus established, by one-pointedness of mind and the purging of the several obstructions, he departs from wrong preparatory effort and learns correct preparatory effort. He should at the very outset make this thought: I now, in order to realize one-pointedness of mind and to cut off delight, will diligently cultivate the four kinds of attention. Which four? First, the attention that trains the mind; second, the attention that moistens the mind; third, the attention that produces pliancy; fourth, the attention of pure knowledge-and-vision.

• The attention that trains the mind: by this attention, toward the dharmas that may be found wearisome, one makes the mind avert in weariness. This is called the attention that trains the mind.
• The attention that moistens the mind: by this attention, toward the dharmas that may be found admirable, one makes the mind rejoice with delight. This is called the attention that moistens the mind.
• The attention that produces pliancy: by this attention, at each and every moment, having made the mind avert in weariness toward the dharmas that may be found wearisome and made the mind rejoice with delight toward the dharmas that may be found admirable, one abides in the inner quieting, markless, non-discriminating, and turns in one-pointed mindfulness; by this one counteracts all coarseness and heaviness of body and mind, and is able to make all body and mind be at ease and to give rise to all pliancy of body and mind. This is called the attention that produces pliancy.
• The attention of pure knowledge-and-vision: by this attention, at each and every moment, taking this very inwardly quieted mind as his support, by repeated preparatory effort from the inwardly stilled mind he cultivates the higher wisdom within the contemplation of dharmas; the cultivator, at each and every moment, makes the mind avert in weariness toward the dharmas that may be found wearisome, and thus, toward the outflows and the dharmas that are grounds for outflows, is able to make the mind grow hot, evenly hot, grow weary, evenly weary. This is called the attention of pure knowledge-and-vision.

What is named "the ground of what may be found wearisome"? In brief there are four kinds: when the decline of oneself and the decline of another are present before one, and one reflects on them again and again with principled attention, they become grounds of the wearisome; when the flourishing of oneself and the flourishing of another are in the past, wholly perished, departed, and altered-and-ruined, and one reflects on them again and again with principled attention, they become grounds of the wearisome. The cultivator, at each and every moment, makes the mind rejoice with delight toward the dharmas that may be found admirable, and, by the arising of delight, is able to make the mind exceedingly saturated, softened, and clarified-and-cleared.

What is named "the ground of what may be found admirable"? In brief there are three kinds: first, the Three Jewels; second, the purity of the points of training, the purity of moral discipline; third, deeply giving rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized. 　Recollecting the Three Jewels so as to make the mind rejoice with delight: making this thought — I now well gain a great benefit, in that the Tathāgata, the Worthy One, the Fully and Perfectly Awakened, is my great teacher; I now well gain a great benefit, in that within the well-spoken Dharma-Vinaya I have gone forth to homelessness; I now well gain a great benefit, in that with fellow practitioners of the pure life who are endowed with discipline and endowed with virtue, patient, gentle, and accomplished in wholesome dharmas, I am joined as companions in the Dharma; I shall gain a wholesome ending of life, a wholesome passing away, a wholesome proceeding to the world to come. 　Recollecting the purity of the points of training and the purity of moral discipline so as to make the mind rejoice with delight: making this thought — I now well gain a great benefit, in that within the great teacher the Tathāgata, the well-spoken Dharma-Vinaya, and the assembly of śrāvakas who well cultivate right conduct, I have gained, together with fellow practitioners of the pure life, the same discipline, the same training, the same cultivation of loving and kindly deeds of body, speech, and mind, the same views, the same things enjoyed; this is "having non-regret as its prior, giving rise to gladness." This is called recollecting the purity of the points of training and the purity of moral discipline so as to make the mind rejoice with delight. 　Deeply giving rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized, so as to make the mind rejoice with delight: making this thought — I now have power, have capability, my moral discipline is pure and fit to be a vessel of the Dharma; I have gained, together with fellow practitioners of the pure life, the same pure precepts, and, together with wise, rightly-arrived, good persons, the same views; I have the capability diligently to cultivate such right conduct, and within the present dharma am able to gain what is not yet gained, to touch what is not yet touched, to realize what is not yet realized — by this I make the mind give rise to great gladness. This is called making the mind rejoice with delight at the site where one deeply gives rise to conviction, with a mind unfaint, toward the difference of what one has oneself realized. And further, by valiant vigor before and after, I have already come to abide in the difference of what I have realized; by recollecting this, I again, at a later time, deeply give rise to conviction toward the difference of what I have realized, and make the mind rejoice with delight (this is the "alternate account").

That cultivator, toward the dharmas that may be found wearisome, trains his mind, and toward the dharmas that are able to accord with the grounds of the several outflows, makes the mind not turn toward them, but abide in a way that is discordant, cast off, and set apart; toward the dharmas that may be found admirable, he gladdens and moistens his mind, and, because he has affection for the dharmas produced from departure and seclusion, makes the mind proceed toward them, cleave to them, delight in them, and abide in harmony with them. Thus his mind, by the two marks of "weariness" and "delight," turns its back on the several dark classes and turns toward the several bright classes, easily loosed and turned. The mind's turning its back on the dark class is by the attention that trains the mind; its turning toward the bright class is by the attention that moistens the mind; at each and every moment, in dependence on tranquillity, inwardly gathering and holding the mind, is by the attention that produces pliancy; at each and every moment, discerning dharmas, discerning them utterly, universally seeking them out, universally examining them, is by the attention of pure knowledge-and-vision. Thus his mind, at each and every moment, being taken up by tranquillity and insight, becomes capable of serving as a cause that takes up all practice-marks and all virtues, and, passing through days and nights, instants, lava, and moments, gradually gains advancement.

The simile of the goldsmith: it is like a wise and skillful smith of gold and silver, or his apprentice, who at each and every moment smelts and refines the gold and silver, making it cast off all impurity and filth; and at each and every moment casts it into cool clear water, making it fit and pliant, supple and compliant, for the fashioning of the several ornaments; and then this smith, or his apprentice, having well understood by his corresponding fine and skillful knowledge, uses it as his working material and, among whatever ornaments he takes pleasure in, transforms it in various ways. Thus the one who diligently cultivates yoga, in order to make the mind turn its back on greed and all impurity and filth, and turn its back on defiled grief-and-vexation, deeply gives rise to weary aversion toward the dharmas that may be found wearisome; and in order to make it proceed toward the delight of all pure and wholesome classes, gives rise to rejoicing-delight toward the dharmas that may be found admirable. And then the practitioner, with respect to whichever class — of tranquillity or of insight — he wishes to establish himself in, is able to cleave to it well, to harmonize with it well, without turning and without moving, and, among whatever meanings he takes pleasure in, is able to accomplish all just as he is convinced.

The framework of cultivating attention has been set up; this closing leaf brings the whole teaching of tranquillity-and-insight down onto a single person who has only just set out on the road: how the teacher instructs the beginner in practice to take up five signs, and step by step to move from world-weariness to gladness, to gauge the mind with the sign of danger and the sign of light, and, relying on the contemplation of the impure, to enter the four foundations of mindfulness; midway, by the "simile of the oil-bowl" (which the World-Honored One spoke with hidden intent) it displays the one-pointed attentiveness of the four foundations of mindfulness; then, once greed-conduct has been fully treated, the four practices — loving-kindness, dependent origination, the differentiation of elements, and mindfulness of breathing — are each given their own gate of entry; and finally it speaks of "the accomplishment of attention" — how bodily and mental pliancy grows from faint and feeble to strong and vigorous, so that the practitioner first comes to be called "one who possesses attention" and falls into the number of those who possess attention. Only here does the cultivation of the Third Yoga-Station truly touch the ground. Rendered clause by clause into present-day language following Xuanzang's translation, keeping the old technical terms, adding no doctrine, citing no treatise, glossing no Sanskrit; where the treatise-text is compressed, it is filled back in with 〔 〕.

The Beginner in Practice Begins Cultivation: First Take Up the Five Signs

This is the third part of the Third Yoga-Station in the thirteenth division, the Śrāvaka Stage, within the Basic Section.

What is it for the beginner in practice, when he first begins to cultivate, to establish the cultivation of attention as fitting, to practice rightly according to what has been established, and so, for the very first time, to touch and realize the "one-pointedness of mind that is the severing-joy"?

The teacher, well versed in yoga, first instructs the beginner in practice in this way: "Welcome, worthy friend! You, now, should take up five signs by the threefold occasion of taking up signs — whether by seeing, or by hearing, or by the mind's comparative reckoning and heightened discernment: first, the sign of world-weariness; second, the sign of gladness; third, the sign of danger; fourth, the sign of light; and fifth, the sign of discerning things."

The three occasions for taking up signs are to be understood one by one: when the object has been personally seen, one takes up its sign by "seeing"; when the object has been heard from another, one takes up its sign by "hearing"; when it is neither presently seen nor presently heard but is comparatively reckoned in the mind, one takes up its sign by "the mind's comparative reckoning and heightened discernment." By these three occasions, each of the five — the sign of world-weariness, gladness, danger, light, and discerning things — can become a sign taken up by the beginner in practice.

Question: If the beginner in practice is a person of greed-conduct, who ought properly to be subdued by the contemplation of the impure, why is he taught to take up these five signs? Answer: He should be instructed in this way —

Greed-Conduct's First Cultivation (One): Taking Up the Sign of World-Weariness

"Welcome, worthy friend! In whatever village or settlement you dwell, if you hear of some other village where there are men and women who first enjoyed comfort and later met with misery; or where those men and women themselves fell into grave illness and, at the end of life, perished; or where their friends, relatives, and dependents met with such suffering; or where that settlement lost its wealth and treasure — whether seized by a strong enemy who came against it, or burned by fire, or swept away by water, or lost through blundering, or lost through poor management of affairs, or lost through poor disposition of affairs, or lost when someone took advantage in the matter of shared property, or lost through fire in the household. If you saw it yourself and did not merely hear it reported; or it was in this very village and not some other; or it was not some other village and not another person but your very own self — where the fierce and keen pleasant feeling you had tasted before was afterwards lost again (as explained at length before). Having heard it, having seen it, you should give rise to a deep world-weariness and distress: this birth-and-death is truly heavy suffering, the body one obtains is gotten with vast hardship, and yet within it there are just these many differences of decline, one's own and others' — the decline of health, the decline of lifespan, the decline of kin, the decline of wealth; there is illness and the nature-that-is-liable-to-illness, there is death and the nature-that-is-liable-to-death; and there is a further kind, the decline of pure discipline and the decline of right view. By these causes, those beings, in the present life, dwell amid manifold sufferings and torments, and in the life to come go on to the evil destinies. As for those who flourish — though in the present life they dwell in comfort, and in the life to come go on to the good destinies, still it is impermanent; and this impermanence can be realized here and now: whoever receives flourishing, for him decline will surely come to pass in the after-time; whoever receives decline, for him flourishing can hardly come to pass in the after-time. Matters of flourishing are all things hard to get and easy to break. Thus should you, with deep mind, be world-weary and distressed, attend to it most well, and hold it in accordance with principle: a place such as this can hardly be trusted. I, now, in this flowing-round of birth-and-death, have not yet reached final nirvāṇa, have not yet liberated my mind — hardly to be trusted. May these two things, decline and flourishing, not appear before me; may they not, on their account, cause me to fall into such a place and give rise to fierce, harsh, bitter, disagreeable suffering. By the very force of this matter, may I with utmost sincerity delight in severing and cultivate non-negligence; and by dwelling much in this way, may I be able to make an end of the meaningless. Thus should you attend most well and hold it in accordance with principle."

Greed-Conduct's First Cultivation (Two): Taking Up the Sign of Gladness

"Having taken up the sign of world-weariness, you should further diligently take up the sign of gladness. You should examine for yourself the discipline (śīla) you have received: is it well purified, or is it not purified? Perhaps through loss of mindfulness, or through lack of reverence, or through many afflictions, or through not knowing, I have committed some transgression against the trainings; and having transgressed, I shall, in accordance with the Dharma, by my own intrinsic heightened resolve, give rise to a deep mind toward the trainings and transgress no further — doing what is to be done and not doing what is not to be done; in brief, toward the trainings I shall bring the heightened resolve to fullness and bring all preparatory effort to fullness. When you examine rightly in this way, if you know for yourself that your body of discipline is pure — even though you do not deliberately make the thought 'I shall give rise to pure non-regret,' still, as a matter of course, one whose discipline is pure will surely give rise to this pure non-regret; and having given rise to non-regret, even though you do not deliberately make the thought 'I give rise to gladness,' still, as a matter of course, one who is without regret will surely give rise to gladness. Thus, first, at one kind of basis-of-gladness, you should give rise to the gladness whose forerunner is non-regret. And at the joy-place of the 'removal of hindrances,' you should give rise to joy — thinking: my discipline is now pure, I have the strength and the capacity to dwell in the trainings laid down by the World-Honored One, and in the present life I can attain what was not attained, touch what was not touched, realize what was not realized. From this place there arises a mind of joy. And if you obtain some slight difference of the earlier and later that you have realized, then by this very force, toward the perfect realization of others (such as the Tathāgatas, or the noble disciples) and toward your own later difference of realization, you should give rise to conviction and give rise to a mind of joy. These agreeable minds were first named gladness and are now named joy, and together are named delight of mind. This is called taking up the sign of gladness."

Greed-Conduct's First Cultivation (Three): The Instruction — Tempering and Moistening; Dwelling in Inward Even Abiding

Having taken up this sign, he should further be instructed, being told: "Worthy friend! By this sign of world-weariness you temper your mind, and by this sign of gladness you moisten your mind; toward the severing and extinguishing of worldly greed and grief you should dwell much. In each and every object-domain, diligently cultivate preparatory effort — whether of the tranquillity (śamatha) side or of the insight (vipaśyanā) side; and upon that very object let the mind abide inwardly and abide evenly. You will attain bodily and mental pliancy, and one-pointedness."

Greed-Conduct's First Cultivation (Four): Taking Up the Sign of Danger · Taking Up the Sign by the Six Practices

"If you thus turn your back on the dark categories and turn toward the white categories, tempering the mind and moistening the mind, you should further, again and again, take up the sign of danger — taking up the sign of danger in all signs, discursive thoughts, and secondary afflictions. As for the 'signs,' they are the ten signs of visible form and the rest; as for 'discursive thoughts,' they are the eight discursive thoughts of desire and the rest; as for 'secondary afflictions,' they are the five, greed-desire and the rest. You should take up the sign of danger in them: these signs can make the mind hurried and busy in its functioning; these discursive thoughts can make the mind yearn and be agitated; these secondary afflictions can make the mind never quiet — the mind's busyness is the doing of the signs, the yearning and agitation are the doing of the discursive thoughts, the never-being-quiet is the doing of the secondary afflictions, and by this the mind dwells in torment. Therefore these signs, discursive thoughts, and secondary afflictions are suffering, are not noble, and can draw on the meaningless; they make the mind scattered, agitated, and defiled — thus should you take up the sign of danger. And you should, relying on the mind's one-pointedness, the mind's abiding-in-stability, and the mind's freedom-from-disturbance, take up the sign rightly by six practices: first, the notion of signlessness; second, in signlessness, the notion of no-functioning; third, the notion of non-discrimination; fourth, in non-discrimination, the notion of no-yearning-and-no-agitation; fifth, the notion of quietness; and sixth, in quietness, the notion of the bliss-of-extinction that is free of all burning torments."

The six practices are likewise to be taken up one by one: first, upon the object, the notion of signlessness; second, within signlessness, the notion of no-functioning; third, upon the object, the notion of non-discrimination; fourth, within non-discrimination, the notion of no-yearning and no-agitation; fifth, upon the object, the notion of quietness; sixth, within quietness, the notion of the bliss of extinction free of all burning torments. These six practices are established in order upon one-pointedness of mind, stability of mind, and freedom of mind from disturbance.

Greed-Conduct's First Cultivation (Five): Taking Up the Sign of Light · the Sign of Discerning Things (the Livid Corpse)

"Having taken up the sign of danger, you should further, again and again, take up the sign of light — the light of a lamp, or the light of a great fire, or the light of the disc of the sun, or the light of the disc of the moon. Having taken up the sign of light, you should further go to the charnel-ground and take up the sign of the livid corpse (as explained at length, down to taking up the sign of the chained skeleton). If you cannot go to the charnel-ground, then take up these signs as made in painting, wood, or stone."

Having taken up this sign, he returns to his dwelling-place — whether a wilderness hermitage, or the foot of a forest tree, or an empty quiet room, or a large bed, a small corded couch, a seat of grass and leaves — and having first washed his feet, he sits cross-legged, sets his body erect and his aspiration upright, and settles into keeping mindfulness before him; first, upon a single object he keeps the mind from scattering and ties his mindfulness before him; and within that he attends and reflects by six notions: the notion of signlessness, the notion of non-discrimination, the notion of quietness, the notion of no-functioning, the notion of no-yearning-and-no-agitation, and the notion of the bliss-of-extinction free of all burning torments.

And within that, you should thoroughly and comprehensively come to know the "sign of disturbance and the sign of non-disturbance" as they appear distinctly before you. Just so, thoroughly and comprehensively knowing, you will be able to know the disturbed signs among all signs, discursive thoughts, and secondary afflictions, and also able to know the various undisturbed signs of the mind's one-pointedness cultivated by way of the six notions. And thoroughly knowing this sign of disturbance and non-disturbance, you will be able to dwell upon a single object-domain and to dwell in inward mental tranquil-stilling, so that the mind's continuities and the mind's flowings-on, of one taste before and after, turn on signless, non-discriminating, and quiet.

And if your mind, though it has attained tranquil-stilling, on account of loss of mindfulness and the fault of long habituation to signs, discursive thoughts, and secondary afflictions, has those object-images appear again and again before it like a face in a mirror; then, as they arise, upon them you cultivate once more the "attention of non-attending" — by the force of the sign of danger seen before, upon this object-sign, by the cultivated attention of non-attending, you dispel and scatter them and make them, once and for all, not appear before you. Worthy friend, you should know: this object is exceedingly subtle and hard to penetrate. You should give rise to a fierce and keen delight and longing, and, in order to penetrate it, give rise to diligent effort.

The Simile of the Oil-Bowl: the One-Pointed Attentiveness of the Four Foundations of Mindfulness (Which the World-Honored One Spoke with Hidden Intent)

The World-Honored One, in reference to this object-sign, once spoke with hidden intent these words —

"Bhikṣus, you should know 'the crowd of fine things': namely, in a great assembly gathered together, the flush and vigorous beauties; and the most excellent among this crowd of fine things — the singing, dancing, and entertainments of that great gathering. Suppose there were a wise man who came from outside and said to a certain person: 'Hey there, man! You, now, are to carry this bowl brimful of oil and not let it spill over, and pass through the midst of this great crowd; and you must avoid all the fine things there, and the most excellent singing, dancing, and entertainments, the great and equal beings and the rest. Now there is an executioner following behind you with a bared, drawn, sharp sword — if a single drop of your oil falls to the ground, this executioner will, with the sharp sword, then and there cut off your head and sever your life-root.' Bhikṣus, what do you think? Would this bowl-bearing man, do you suppose, fail to attend with single mind to the oil-bowl, to the executioner with the drawn sword, and to the uneven ground, and instead be able to attend to and gaze upon the fine things and the most excellent singing, dancing, and entertainments and the great beings?" "No, World-Honored One! Why? This bowl-bearing man, having seen the executioner following with a bared, drawn, sharp sword, is in the greatest terror and singly makes just this thought: the oil-bowl I carry is already full, and to pass through this crowd is exceedingly hard to accomplish; should a single drop fall to the ground, I shall surely, by this sword-bearing executioner, have my head cut off and my life-root severed. That man, at that time, toward those fine things and the most excellent singing, dancing, and entertainments and the great beings and the rest, does not attend to them, think of them, or gaze upon them at all; only upon the oil-bowl does he attend with single mind and rightly guard it."

"So it is, bhikṣus! My disciples, who with reverence and gravity, single-minded and recollected, cultivate the four foundations of mindfulness — know that it is likewise." — 〔The correspondences of this simile:〕 "the crowd of fine things" is a simile for the secondary-affliction dharmas that conform to the entanglements of greed-desire and the rest; among them the "most excellent singing, dancing, and entertainments" is a simile for the dharmas that conform to the agitating places of discursive-thought and idle proliferation; "the great and equal beings and the rest" is a simile for the dharmas that are the ten signs of visible form and the rest; the "wise man" is a simile for the yoga practitioner; the "bowl brimful of oil" is a simile for the mind that is settled by tranquillity (śamatha) — that which can make body and mind pliant and moist, and this is the meaning of tranquillity; the "executioner following with a bared, drawn, sharp sword" is a simile for the signs of danger among the signs, discursive thoughts, and secondary afflictions taken up before; "singly guarding it, and not letting a single drop of the oil fall to the ground" is a simile for the path of tranquillity that is embraced by thoroughly and comprehensively knowing the signs of disturbance and non-disturbance — whereby the mind's continuities and flowings-on are, by the force of effort, roused on without interval, of one taste before and after, signless, non-discriminating, turning quiet, and never again arousing one thought that goes back to take signs as object, or discursive thoughts and secondary afflictions as object.

Well Cultivating the Path of Tranquillity · When It Recedes, Return to Taking Up the Discriminated Sign

This yoga practitioner should further, in this way, earnestly instruct the beginner in practice, being told: "Worthy friend! If you thus diligently cultivate the path of tranquillity, and by such skillful means take on a mind of joy accompanied by right mindfulness and right knowing — only then is it named well cultivating the path of tranquillity. If, on account of the fault of long habituation, you cannot deeply delight therein, and it comes before you only with the greatest hardship and forceful rousing, then you should swiftly come out of the 'object-sign that is non-discriminating' and tie your mindfulness before you upon the 'object-sign that is discriminating' — such as the signs of the impure taken up before.

Attention-by-Resolute-Conviction → Attention-by-the-Real (Boundless Livid Corpses · the Flanking Mountain · the Limit of Suffering)

"You, now, should further attend and reflect: first using that 'insight that merely operates along the signs,' contemplate the livid corpse, or contemplate the festering-and-rotting (as explained at length, down to contemplating the bone, contemplating the chain, or contemplating the chained skeleton). When you first cultivate this contemplation, upon a single livid corpse (down to a single chained skeleton) you should give rise to resolute conviction. If therein you have already long habituated it, the path of contemplation is bright and clear, and upon the object-sign your clear resolute conviction continues on, then you should further, upon two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred livid corpses, a thousand livid corpses, down to all the livid corpses in every direction and quarter, give rise to a resolute conviction that operates boundlessly, pervades all places, and is without interval — within which there is not even the empty space to admit the tip of a single staff. As with the livid corpse, so down to the chained skeleton likewise.

"Relying on this attention-by-resolute-conviction, you should enter into attention-by-the-real. When you enter, you should think thus: just as the boundless livid corpses (down to boundless chained skeletons) that I now produce by resolute conviction, the real livid corpses down to chained skeletons are in their number still beyond this, past reckoning. Why? From the prior limit onward, in this or that existence and this or that destiny I have wheeled round in birth-and-death, and the corpses I have discarded at the end of life when I perished, the livid corpses I have raised (down to the chained skeletons), are boundless and without limit; and tracing their prior limit, it cannot be known. Suppose someone could gather up these discarded corpses and keep them from decaying and rotting — all the great earth still could not hold them; the corpses discarded, down to chained skeletons, in a single eon alone, suppose someone could pile them in one place, their heaped quantity would be as great as a vast flanking mountain. As it is from the prior limit, so too from the later limit, and even so I have not yet been able to make an end of suffering. Thus, relying on attention-by-resolute-conviction, you should enter into attention-by-the-real.

"Again, in cultivating the insight of the livid corpse down to the chained skeleton, you should not contemplate all at once — just as, upon a single corpse's livid state, you give rise to resolute conviction, right away you let the mind be inwardly quiet; down to the point where, toward this object-sign, there is joy and clarity, without any disturbance, and no need to force effort — in just this small span of work, you should give rise to resolute conviction upon this corpse's livid state. If it comes before you only when you force effort, then at that time you cultivate inward quietness. As with the livid corpse, so down to the chained skeleton likewise; and by this principle, down even to the boundless, likewise. Having thus let the mind be inwardly quiet, you should further give rise to a 'resolute conviction of quietness' — from the last of the boundless livid corpses down to the last of the boundless chained skeletons, you inwardly gather in your mind, by skillful means dispel them, and set them within the 'non-appearance of the crowd of signs': not wholly casting off the discriminated sign, yet not discriminating either, only, upon this very object, letting your mind abide — signless, non-discriminating, turning quiet."

Cultivating Tranquillity-and-Insight by the Notion of Light · Relying on the Contemplation of the Impure to Enter the Four Foundations of Mindfulness

That yoga practitioner should further instruct him, being told: "Worthy friend! The signs of light you took up before — in the preparatory effort of the tranquillity (śamatha) side and in the preparatory effort of the insight (vipaśyanā) side, you should in both attend to them and reflect in accordance with principle. If you can, with a mind together-with-light, a mind together-with-illumination, a mind together-with-clarity, a mind together-with-no-gloom, cultivate tranquillity and cultivate insight — only then is it named cultivating the notion of light on the path of tranquillity-and-insight. If, at the very first, upon the object-domain [the sign] is largely indistinct, and though you often habituate resolute conviction its sign is dim and dark, then the resolute conviction cultivated afterward is likewise indistinct — though you habituate it much, its sign is dim and dark. If, at the very first, upon the object-domain it is largely distinct, and habituating resolute conviction its sign is clear, then what is cultivated afterward turns still more distinct — though you habituate it little, its sign is clear. Thus it is because you have well taken up the sign of world-weariness, the sign of gladness, the sign of tranquillity, the sign of insight, and the sign of light —"

From time to time inwardly by quietness, and from time to time by the insight that operates along the signs discerning and examining dharmas; then, by the force of rightly cultivating the preparatory effort of the impure, you enter the foundations of mindfulness in gradual sequence. When about to enter, you should first, upon the thirty-six substances within your own body (beginning from the hair and body-hair down to the urine), well take up their sign, first giving rise to resolute conviction of the impure, and after giving rise to it again and again, further let the mind be inwardly quiet — this is called "cultivating the body-contemplation upon the inner body" (it is raised in dependence on one's own inner body). Next, upon the various outer impure things you should well take up their sign, giving rise to resolute conviction of the livid corpse (down to resolute conviction of the chained skeleton; whether a narrow, or a broad, or a boundless resolute conviction), and after giving rise to it again and again, further let the mind be inwardly quiet — this is called "cultivating the body-contemplation upon the outer body" (it is raised in dependence on another's outer body). Afterward, upon the various impure things both inner and outer of your own body you should well take up their sign and make the mind distinct, and further upon the inner and outer impurity of another's body well take up the sign and make the mind distinct; toward what you yourself love, you should give rise to this resolute conviction: after death it is sent out to the charnel-ground, discarded upon the ground, and reaches the livid state and the festering-and-rotting state (down to the chained-skeleton state) — give rise to resolute conviction, and after giving rise to it again and again, further let the mind be inwardly quiet — this is called "cultivating the body-contemplation upon the inner-and-outer body" (it is raised in dependence on one's own and another's body, whether inner or outer).

You should further, upon the four formless aggregates, by the force of hearing and reflection discriminate and take up the sign, and give rise to resolute conviction in three portions: first, the tranquillity (śamatha) side; second, the non-distraction side; third, the insight (vipaśyanā) side. The tranquillity side: when your mind inwardly gathers in, it gives rise to the practice of the notion of signlessness, non-discrimination, and quietness, and the practice of the notion of no-functioning, no-yearning-and-no-agitation, and the bliss-of-extinction free of all burning torments; and toward the undisturbed four formless aggregates — feeling and the rest — that take that object, instant by instant unfolding as distinct, being only ever new-and-new and not old-and-old, continuous and flowing on, you should reflect in accordance with principle and give rise to resolute conviction — this is called "cultivating the contemplation of feeling, mind, and dharmas upon inner feeling, mind, and dharmas." The non-distraction side: toward the four formless aggregates — feeling and the rest — heightened by the object-domains of signs, discursive thoughts, and secondary afflictions that arise from the objects taken up before and taken as object, which have fallen into the non-fixed ground, have passed away and ceased, and are now produced by the mind's disturbance through loss of mindfulness, you should attend in accordance with principle: these dharmas are all by nature made by deceptive illusion, exist but for a while, come before you abruptly, are full of dangers, are by nature impermanent, and cannot be trusted — thus should you give rise to resolute conviction — this is called "cultivating the contemplation of feeling, mind, and dharmas upon outer feeling, mind, and dharmas." The insight side: having well taken up the sign of insight, you dwell in the attention that has signs and has discrimination, and toward the four formless aggregates — feeling and the rest — heightened and inwardly produced upon the discriminated and sign-bearing object, you attend in accordance with principle and reflect that this dharma, instant by instant, unfolds as distinct, is only ever new-and-new and not old-and-old, continuous and flowing on, and, as said before, give rise to resolute conviction — this is called "cultivating the contemplation of feeling, mind, and dharmas upon inner-and-outer feeling, mind, and dharmas."

Thus, by the force of rightly cultivating the preparatory effort in dependence on the contemplation of the impure, you will attain entry into the four foundations of mindfulness.

Within the Foundations of Mindfulness: the Deportment of Alms-Gathering · Measured Speech · Constant and Final Practice · the Aspiring Mind

"You should further, in the preparatory effort of the foundations of mindfulness, from time to time cultivate the superior tranquillity and insight. Abiding in right mindfulness within these four foundations of mindfulness, you dwell according to the outskirts of this or that village and settlement. When your mind conforms to, tends toward, and is on the verge of entering the object-domain, you should relinquish this object-sign and enter that village to gather alms; you should well avoid vicious elephants, vicious horses, vicious oxen, vicious dogs, vicious snakes, vicious beasts, pits and ravines, moats and trenches, stumps and stakes, poisonous thorns, muddy water, and filth, and keep far from all bad deportment and defiled seats and bedding — thus should you well guard your own body. If toward those object-signs the faculties ought not to be roused, then you make no exertion and well guard the faculties; if the faculties ought to be roused, then you make right exertion, well abide in right mindfulness, and cause the afflictions not to arise and become active. Thus should you well guard your own body, well guard the faculties, and well abide in right mindfulness; attending therein, know well the measure of your use of food and drink. And you should, with householders and renunciants, speak measured speech, principled speech, timely speech, upright speech, and quiet speech; all worldly, non-Dharmic talk you should keep far away. Even when you set forth Dharmic talk, you should not wrangle in dispute. Why? If someone abides in disputatious speech, mutually challenging and refuting, his mind then dwells amid much idle proliferation; because of much idle proliferation the mind is agitated; because the mind is agitated the mind is not quiet; and because it is not quiet, it causes his mind to grow distant from concentration. Having so conducted yourself, you should swiftly, without relinquishing the object, sit cross-legged, and toward tranquillity-and-insight, according to the sign taken up, by 'constant practice' and 'final practice' cultivate the yoga-practice — just as, in the world, the skillful means of drilling for fire (only by not staying the hand does fire arise), giving rise to preparatory effort without interval and preparatory effort with gravity — thus should you constantly practice and finally practice.

The five kinds of speech are likewise to be practiced one by one: speech that knows the fitting measure is measured speech; speech that accords with right principle is principled speech; speech uttered only at the fitting occasion is timely speech; speech free of flattery and crookedness is upright speech; and speech that leaves one's own and another's mind free of agitation is quiet speech. Every worldly discourse that does not accord with Dharma is to be kept far away; even when one proclaims discourse in accord with Dharma, one must not proclaim it by wrangling and mutual challenge.

"And you should give rise to this aspiring mind: even if all the people of Jambudvīpa, and all the lifespans that Jambudvīpa has ever had, were now gathered together in my single body, I too, to the exhaustion of this boundless lifespan, would resolutely, in the yoga-attention of severing and in superior tranquillity and superior insight, diligently cultivate, at no moment briefly relinquishing — because I rightly know that yoga preparatory effort cultivated in this way has a great and excellent fruit and a great and excellent benefit. How much more so with this slight lifespan of mine, this brief span of living, which even at its furthest does not exceed a hundred years, and which, reckoned in detail, is but the space of an instant. Thus should you, according to what you have been instructed, constantly practice and finally practice. If for this purpose you take on the practice of 'severing,' you shall surely, for this purpose, attain: you shall at the very first realize the inferior bodily and mental pliancy and one-pointedness, and afterward realize the vast and perfect fulfilment, mundane and supramundane."

When the beginner in practice begins to cultivate, the teachers well versed in yoga instruct him in this way in dependence on the contemplation of the impure — this is named "right instruction"; and to practice in this way is named "right practice."

The Gates of Entry for the Remaining Four Practices (Loving-Kindness · Dependent Origination · the Differentiation of Elements · Mindfulness of Breathing)

Just as greed-conduct is subdued by the contemplation of the impure, so hatred-conduct is subdued by the contemplation of loving-kindness, down to the last, discursive-thought conduct, which is subdued by mindfulness of breathing (ānāpāna-smṛti); each should be understood according to what is fitting. As for the differing "remaining gates of entry" among them, I shall now display —

(One) The Contemplation of Loving-Kindness (Hatred-Conduct): The beginner in practice, having well taken up the sign of the outer category of the dear, category of the hostile, and category of the neutral, sits in accordance with the Dharma, and by an attention on the fixed ground accompanied by the heightened resolve of benefit-and-comfort, first gives rise to resolute conviction toward one dear person, one hostile person, and one neutral person; toward these three categories, by an attention accompanied by an even resolve of benefit-and-comfort, he wishes to give them happiness, thinking thus: may those sentient beings who seek happiness all attain happiness — whether blameless desire-happiness, or blameless happiness-with-joy, or blameless happiness-without-joy. Next, toward two dear persons, three dear persons, four dear persons, five dear persons, ten dear persons, twenty, thirty, as before down to pervading every direction and quarter, wherein the category of the dear is filled without interval, he gives rise to resolute conviction, down to there being not even the space to admit the tip of a single staff; as with the category of the dear, so too with the categories of the hostile and the neutral. And, not relinquishing the effort of loving-kindness, by this very cultivation of loving-kindness he is able rightly to enter the foundations of mindfulness. How does he enter? When he enters, he should give rise to this resolute conviction: just as, toward me, they are called dear, called hostile, called neutral, and I therefore wish happiness and turn my back on their suffering — this is named "cultivating the body-contemplation upon the inner body"; the rest too, toward those called dear, called hostile, called neutral — as I do, so they too wish happiness and turn their backs on suffering — this is named "cultivating the body-contemplation upon the outer body"; as I am so, those sentient beings are likewise, and as I seek to attain superior happiness, they too are likewise, and those sentient beings are equal and similar to myself, so I shall give them benefit-and-comfort — this is named "cultivating the body-contemplation upon the inner-and-outer body." These four foundations of mindfulness, taking the aggregates as a whole for their object-domain, should be known as named "the foundation of mindfulness by the destructuring object." 　If the practitioner takes up only the sign of visible form (the manifest sign, the shape-sign, the expressive sign) and gives rise to resolute conviction toward the three categories, by this he establishes "the foundation of mindfulness of body alone"; and, relying further on attention-by-resolute-conviction, he is able rightly to enter attention-by-the-real — when he enters he gives rise to this resolute conviction: from the prior limit onward, the sentient beings of the category of the dear, category of the hostile, and category of the neutral who have fallen away into the past are without number, far surpassing what is now produced by resolute conviction; these past sentient beings, having been my dear ones, became again my hostile ones; having been my hostile ones, became again my dear ones; having been hostile and dear, became again neutral; having been neutral, became again hostile and dear — by this gateway of meaning, all sentient beings are equal, equal, without the least real quality of dearness, hostility, or neutrality; therefore, pervading the three categories, he gives rise to an even mind and evenly gives benefit-and-comfort. As it is from the prior limit, so from the later limit he will again wheel round in birth-and-death, likewise. And toward the sentient beings from the prior limit onward, I have never given rise to loving-kindness; they have all passed away — what benefit is there now in giving rise to loving-kindness? It is only to dispel the defilement of my own mind and make it attain purity; therefore he gives rise to the thought: may all past sentient beings attain comfort, and may those of the future who have never yet been also all attain comfort. Thus, entering into attention-by-the-real, within the abiding of loving-kindness there is the moistening of all merits and the moistening of all wholesome things; compared with the store of merit obtained in the abiding of loving-kindness by attention-by-resolute-conviction cultivated before, the latter does not equal one part in a hundred of this, does not equal one part in a thousand of this, down to not equaling one part in an upaniṣad-fraction of this (the rest as said before).

(Two) The Contemplation of Dependent Origination (Delusion-Conduct): The beginner in practice, by the force of the wisdom of hearing and reflection, discriminates and takes up the sign — sentient beings, by all manner of not-knowing (ajñāna) and delusion, seeing the impermanent falsely reckon it as permanent, seeing the impure falsely reckon it as pure, seeing what is suffering falsely reckon it as happiness, seeing the non-self falsely reckon it as self, having these inversions; with inversion as cause, toward the feeling in the present life and the various bodily-existences produced afterward, they give rise to craving; by craving they perform all manner of root-karma of birth; and with this affliction and karma as cause and condition, they draw down the whole great mass of suffering to come. Having well taken up the sign, he further within gives rise to resolute conviction: this whole great mass of suffering of mine, too, is thus produced; my bodily existence is boundless and limitless, from the prior limit its beginning cannot be known, thus produced; and the past, future, and present bodily existences of all those sentient beings, subsumed under the mass of suffering, have too all thus been produced and will be produced. This right contemplation of other-dependent nature and dependent-origination is wholly attention-by-the-real, with no remaining attention-by-resolute-conviction. If, upon your own body's present aggregates, you attend and reflect by other-dependent nature and dependent-arising, it is named "abiding in that following contemplation upon the inner body, feeling, mind, and dharmas"; upon another's body, it is named "upon the outer"; upon your own and another's past and future aggregates, it is named "upon the inner-and-outer" (the rest as said before).

(Three) The Contemplation of the Differentiation of Elements (Pride-Conduct): The beginner in practice first takes up the outer sign of solidity — the great earth, mountains and forests, grass and trees, brick and stone, tile and gravel, maṇi-gems, pearl, lapis lazuli, conch and shell, coral, jade, and the rest — and having taken up the sign, further gives rise to resolute conviction toward inner solidity. Next he takes up the outer sign of great water — rivers, streams, the many flowing waters, ponds, lakes, pools, marshes, wells, and the rest — and having taken it up, further gives rise to resolute conviction toward inner wetness. Next he takes up the outer sign of great fire — in the hot season the blazing sun scorching mountains and marshes, calamity-fire spreading and creeping, the various fires in kilns and chambers — and having taken it up, further gives rise to resolute conviction toward inner warmth. Next he takes up the outer sign of great wind — the winds of east, west, south, north, and the rest, down to the wind-disc — and having taken it up, further gives rise to resolute conviction toward inner wind. Next he takes up the outer sign of great space — the directions being without obstruction and without hindrance, the crevices and hollows within the aggregations of matter having capacity to admit — and having well taken up the sign of space, gives rise to resolute conviction toward the inner space-element. Afterward, by the force of hearing and reflection he raises a fine discrimination and takes up the sign of the consciousness-element — the inner eye-base being unimpaired, the outer form-base being present, if there is no productive attention properly arising, then the eye-consciousness to be produced also cannot arise; contrary to this, the eye-consciousness arises (down to mind, dharmas, and mental consciousness likewise). Having taken up the sign, he next gives rise to resolute conviction, knowing that within this body of four great elements there are the seeds, the elements, the lineage, and the intrinsic nature of all consciousness. 　And within the four great elements, he first gives rise to a coarse resolute conviction of the limbs and joints, and afterward gives rise to a subtle resolute conviction analyzing the various fine portions, thus in gradual sequence analyzing down to the measure of a floating mote, down to the subtlest particle, giving rise to resolute conviction; toward each single limb-part he still gives rise to the resolute conviction of a boundless heap of subtlest particles piled together, how much more so all the limb-parts within the body — this is named, within the contemplation of the differentiation of elements, the subtle resolute conviction that "analyzes the differentiation of the form-elements to their limit." Next, toward the space-element, he first gives rise to the coarse resolute conviction of the space-element (the eye, ear, nose, throat-tube, and the various openings and hollows, whereby there is swallowing and whereby the lower impure part flows out), then gradually gives rise to a subtle resolute conviction, down to knowing fully all the subtle pores and hollows within the body. Afterward, toward the consciousness-element, he gradually gives rise to boundless resolute conviction of the differentiations of the support, the object, and attention across the three-time divisions and classes; that is, when he gives rise to resolute conviction toward the consciousness-element, by the resolute convictions of the supports and objects he analyzes the consciousness-element, and also gives rise to resolute conviction toward the ten kinds of derived form (as with the fine analysis of the great elements, so too here). If toward the several elements of one's own body he gives rise to resolute conviction, it is named "abiding in that following contemplation upon the inner foundations of mindfulness"; toward the elements of the non-sentient class, it is named "upon the outer"; toward the elements of other sentient beings, it is named "upon the inner-and-outer." 　And there is a "further approach": toward one's own body he gives rise to resolute conviction — at the time of relinquishing life (as explained at length before, down to the livid state, or the festering-and-rotting state), then upon the festering-and-rotting he gives rise to the resolute conviction of all manner of outflow, the pus-flow gradually and successively spreading wider, down to the great sea and the limits of the great earth being wholly filled with pus; and having given rise to the resolute conviction of pus, he next gives rise to the resolute conviction of fire-burning (this body-part of boundless, limitless kinds and classes being burned to cinders by a great mass of fire of boundless, limitless kinds and classes); and after the fire is extinguished, he further gives rise to the resolute conviction of remaining bone and remaining ash, and further gives rise to boundless resolute conviction that grinds this bone-ash into fine powder, and further gives rise to the resolute conviction of a boundless great wind that scatters this powder to pervade every direction and quarter; and once it is scattered, he no longer sees the scattered ash and bone or the scattering wind, but contemplates only a remaining vast and dim space-element. Thus, by attention-by-resolute-conviction, relying on the preparatory effort of the impure both inner and outer, he enters the differentiation of elements, abides in the body-contemplation upon the body-sign, and from this enters attention-by-the-real — for by this attention-by-resolute-conviction, abiding in the body-contemplation upon the inner-and-outer body, by the force of resolute conviction he knows: the boundless, limitless signs of the water-element, fire-element, earth-element, wind-element, and space-element that I have made, compared with the various elements I have passed through wheeling round in birth-and-death from beginningless time (boundless, limitless, far surpassing this) — namely, by the death of parents, brothers, sisters, kin, and dependents, and by the parting and ruin of friends, wealth, and rank, weeping tears like rain; and again drinking mother's milk; and again by acting as a robber, coercing, plundering, breaking through walls and undoing knots, undergoing boundless times of having hands cut off, feet severed, head decapitated, nose sliced off, and the joints of the body all manner of dismembered and cleaved, blood flowing boundlessly. Thus all the water-element and heap of water subsumed under these tears, milk, and blood — the waters of the four great seas, though wholly filled, do not equal one part in a hundred of it (as explained at length before). And through the deaths and births in the various existences and destinies I have passed through, boundless fire has burned the corpses, and that mass of fire too is beyond compare; and I have passed through boundless discarded skeletons strewn upon the ground, and through boundless wind-elements arising and ceasing, analyzing the corpses, too beyond compare; and I have passed through the boundless eye-openings and the rest among the corpses, and through boundless consciousnesses flowing on, later and later corpses newly and newly raised, down to this present last corpse and the consciousnesses flowing on. Thus, establishing the destinies of the later limit, whose term is indefinite, down to the boundless consciousness-element.

(Four) Mindfulness of Breathing (Discursive-Thought Conduct): The beginner in practice first, upon the windows and doors before and behind a house, or the bellows-tube and sack of a blacksmith or a gold- and silver-smith, or the wind gathering outside and going in and out, coming and going, having well taken up the sign, by mindfulness of the inner in-breath and out-breath gives rise to resolute conviction toward the in-breath and out-breath. He first, upon the subtle breath-wind passing to and fro at the coarse hollow of the heart-and-chest region, gives rise to resolute conviction, and then gradually gives rise to resolute conviction toward the many winds (down to the winds of all the pores, each following as they enter, giving rise to resolute conviction); thus all the body-parts are followed by, embraced by, and stored-hidden by heaps of wind, and boundless heaps of wind are piled up therein, like tūla-cotton (kapok-down), or wadding and floss and such light floating things — toward these signs he gives rise to resolute conviction. If, upon the inner in-breath and out-breath flowing on unbroken, he attends and reflects, it is named "abiding in the body-contemplation upon the inner body"; if, upon the in-breath and out-breath's flowing-on being cut off in the livid state and the rest among another's dead corpse, he attends and reflects, it is named "abiding in the body-contemplation upon the outer body"; if he gives rise to resolute conviction upon the time of his own approaching death, or gives rise to resolute conviction upon the non-flowing of the in-breath and out-breath in one already dead, or gives rise to resolute conviction upon the non-flowing of the in-breath and out-breath in one not yet dead (because it is so by the nature of things), it is named "abiding in the body-contemplation upon the inner-and-outer body."

Pervading all right preparatory efforts, you should cultivate this kind of "aid-companion of the tranquillity-side, subsumed under the tranquillity-side" non-erroneous preparatory effort; all the rest is to be known as before.

Ardor · Right Knowing with Mindfulness · Subduing Worldly Greed and Grief

Thus, all beginners in practice, when they receive right instruction and cultivate right practice, abide in "ardor, right knowing with mindfulness, and subduing all worldly greed and grief." If, within the right preparatory effort, one constantly practices, finally practices, and attends non-erroneously, and cannot be moved and disturbed by uproar and the rest, this is named "ardor"; if, within the right preparatory effort, one cultivates tranquillity and insight and thoroughly knows the signs of disturbance and non-disturbance, this is named "right knowing with mindfulness"; if one can well take up the signs of world-weariness and the signs of gladness, this is named "subduing all worldly greed and grief." For these causes, it is declared that he can abide in ardor, down to subduing worldly greed and grief.

The Accomplishment of Attention: Bodily and Mental Pliancy Arises · Named "One Who Possesses Attention"

When he first gives rise to this right preparatory effort, the one-pointedness of mind and the bodily and mental pliancy still turn faint and feeble, hard to notice; afterward, by cultivating superior tranquillity and superior insight, body and mind become clear, supple, and pliant, and that formerly faint and feeble one-pointedness of mind and bodily-and-mental pliancy gradually grows further and can draw on a strong, vigorous, and easily noticed one-pointedness of mind and bodily-and-mental pliancy — by the skillful-means principle whereby causal force successively draws it forth, at that time it will not be long before he raises the strong, vigorous, easily noticed bodily-and-mental pliancy and one-pointedness of mind.

Thus even a "forerunning sign" arises: upon the crown of his head something like a heavy weight arises, yet it is not a sign of harm or torment. By this very sign arising within, the "coarse-heaviness of mind" that obstructs the joyous severing of the categories of affliction is all removed and extinguished, and the "suppleness of mind and pliancy of mind" that can counteract it are all made to arise; and because of this arising, there come into the body many great elements with a "predominant increase of the wind-element" that conform to and produce bodily pliancy, and because these great elements enter the body, the "coarse-heaviness of body" that obstructs the joyous severing of the categories of affliction is all dispelled, and the "suppleness of body and pliancy of body" that can counteract it pervade the whole body, in a state as of overflowing fullness. When it first arises, it makes the mind leap up, glad and delighted, accompanied by rejoicing, and makes the object-domain that gives the mind joy appear within the mind; from this point onward, the force of that first-arisen pliancy gradually slackens, and a subtle and marvelous pliancy travels along with the body and turns within the body — whereby the mind's leaping-up gradually recedes, and, held together by tranquillity, the mind turns quiet upon its object.

From this point onward, this beginner in practice is named "one who possesses attention," and first comes to fall within the number of those who "possess attention." Why? Because he has for the first time obtained the slight, subtle, and marvelous right attention subsumed under the meditative ground of the form realm, and by this cause he is named "one who possesses attention."

The beginner in practice who obtains this attention has these signs: he has obtained a slight portion of the concentrated mind subsumed under the form realm, a slight portion of bodily-and-mental pliancy and one-pointedness of mind; he has the strength and capacity to well cultivate the preparatory effort of the "object that purifies the afflictions," making the mind's continuities turn moistened, held and protected by tranquillity, able to purify the formations; though he moves amid all manner of lovable object-domains, the fierce entanglement of greed does not arise, and even if it arises slightly, relying on a slight, faint counteragent, a single moment of attention can dispel it (as with lovable object-domains, so too with the hateful, the deluding, the pride-provoking, and the discursive-thought-provoking object-domains); sitting quietly in a still room, briefly holding his mind, bodily-and-mental pliancy arises swiftly, he is not much oppressed by the coarse-heaviness of body, does not too frequently give rise to the active operation of the hindrances, and does not too frequently give rise to the notion-attentions accompanied by yearning, joylessness, and anxious grief; and though he rises from concentration and walks about outside, there is still a slight residual force of pliancy that travels along with body and mind — these and their kind should be known as the pure signs of "one who possesses attention."

The opening of the Fourth Yoga-Station. First the "uddāna here" that sets out the ten sub-topics of the whole station is stated; then the division is drawn: after a practitioner has attained attention, only two courses — the worldly and the world-transcending — remain to be walked. This leaf expounds the method of freedom from desire on the "worldly path": one can become free from the desires of the desire realm only through the seven attentions (apprehending-the-aspect · resolute-conviction · seclusion · joy-gathering · investigation · culmination-of-effort · fruit-of-culmination-of-effort); and among them, the attention that apprehends the aspect knows, through six matters (meaning · thing · characteristic · class · time · principle), the coarse aspect of the desire realm and the calm aspect of the first meditative absorption. The technical terms are kept as of old, rendered clause by clause into today's language; no doctrinal exposition is added, no treatise is cited, no Sanskrit is annotated; where the treatise's wording is compressed, it is restored within 〔 〕.

Opening · The Uddāna Here (the Ten Sub-topics of the Whole Station)

Further, this "uddāna here" (summary verse) says: 　　Freedom from desire through the seven attentions, and the several concentrations, extensively expounded;
　　the two concentrations, the five supernormal powers, the differences of birth, the several characteristics.
　　Investigating all the truths, penetrating them as they really are,
　　extensively distinguishing cultivation, with culmination as their last.
〔These ten sub-topics are the whole outline of the Fourth Yoga-Station; below, the division is first drawn between the two courses — the worldly and the world-transcending — and this leaf belongs to the worldly path.〕

One · The Division of the Two Courses — the Worldly Path and the World-Transcending Path

The yoga practitioners who have attained attention have already entered upon such a partial delighting-in-severance 〔that is, the partial severance accomplished by the attention formed before〕. From this point on, there are only two paths, and no other. Which two? One is the "worldly 〔path〕," the other is the "world-transcending 〔path〕." Those yoga practitioners in the first stages of the undertaking, relying on this attention, either think "I shall proceed to the worldly course" or think "I shall proceed to the world-transcending course," and repeatedly cultivate this attention again and again. As they cultivate it exceedingly much herein, all the pliancy and one-pointedness of mind, passing through the various stations of a day and a night and the like, grow more and more expansive. If this attention operates firmly, continuously, and vigorously, it gives rise to a resolute conviction toward a pure object, and it can rightly grasp the characteristics of both the tranquillity (śamatha) class and the insight (vipaśyanā) class; at this time he either delights in proceeding on the worldly path and sets his intensified effort in motion, or delights in proceeding on the world-transcending path and sets his intensified effort in motion.

Two · Which Persons Delight in Proceeding on the Worldly Path

Question: How many kinds of person (pudgala, sentient being) are there here who, in the present life (this very life), delight in proceeding on the worldly path and set their intensified effort in motion, and do not proceed on the world-transcending path? Answer: In brief there are four kinds. First, all non-Buddhists; second, those in the true Dharma whose faculties are weak and inferior, who have first cultivated the practice of "tranquillity"; third, those whose faculties are indeed sharp but whose roots of goodness are not yet matured; fourth, all bodhisattvas — who delight in realizing great awakening in a future life, and not in the present life (as a matter of seeking realization now). These four kinds of person, in the present life, delight in proceeding on the worldly path and set their intensified effort in motion. 　Those who delight in proceeding on the worldly path and set their intensified effort in motion are further of two kinds: first, those "with the full bond," namely the ordinary beings (worldlings); second, those "not with the full bond," namely those still in training (the noble ones still on the ground of training, who have not yet realized the state beyond training). How is this? It is that one first regards the desire realm as of coarse nature, and regards the first meditative absorption (whether the "concentration" that is cultivated and attained, or the "birth" that is taken through rebirth) as of calm nature; and, setting intensified effort in motion, becomes free from the desires of the desire realm; and thus, by successive stages — down to setting intensified effort in motion so as to become free from the desire of the sphere of nothing-whatever — it should be understood, in all cases, to be like this. 　Further, relying on the meditative absorptions and the like, one can draw forth the attainment of no-perception and the like, and can set in motion the five supernormal powers and the like; and further, taking just this "birth" and this "characteristic," all of it is to be expounded extensively below 〔see the next leaf, "the several concentrations, extensively expounded"〕. 　In order to become free from the desires of the desire realm, the yoga practitioners who diligently cultivate the practice of contemplation can obtain freedom from the desires of the desire realm only through the "seven attentions."

Three · The Seven Attentions

Which seven attentions? They are: the attention that apprehends the aspect, the attention of resolute conviction, the attention of seclusion, the attention that gathers joy, the attention of investigation, the attention of the culmination of effort, and the attention that is the fruit of the culmination of effort.

(i) The Attention that Apprehends the Aspect — Knowing, through Six Matters, the Coarse Aspect of the Desire Realm and the Calm Aspect of the First Absorption

What is the attention that apprehends the aspect? It is just such an attention as can rightly know and apprehend "the coarse aspect of the desire realm" and "the calm aspect of the first meditative absorption." How does one know the coarse aspect of the desire realm? It is by rightly investigating the "six matters of the desire realm." Which six matters? First, meaning; second, thing; third, characteristic; fourth, class; fifth, time; sixth, principle.

First, investigating the coarse "meaning" of the desires: one rightly investigates — these desires have many faults, many injuries and afflictions, many plagues (as of a pestilence), many calamities. In the desires, the meaning of "many faults," down to the meaning of "many calamities," is called the coarse meaning. Second, investigating the coarse "thing" of the desires: one rightly investigates — within the desires there is "inner covetous desire," within the desires there is "outer covetous desire." Third, investigating the "own-characteristic" (and the common-characteristic) of the desires: one rightly investigates — this is "affliction-desire" (the covetous-desire affliction itself), this is "thing-desire" (the object-thing coveted). This latter is again of three kinds: that which conduces to the site of pleasant feeling, that which conduces to the site of painful feeling, that which conduces to the site of neither-painful-nor-pleasant feeling. That which conduces to the site of pleasant feeling is the basis of covetous desire, is the basis of the "distortion of perception and the distortion of mind"; that which conduces to the site of painful feeling is the basis of ill-will, is the basis of anger and enmity; that which conduces to the site of neither-painful-nor-pleasant feeling is the basis of delusion, is the basis of concealment, vexation, deceit, dissimulation, non-conscience, and non-shame, and is the basis of the "distortion of view." Thus one rightly investigates: these desires are pursued by the most evil feelings, are pursued by the most evil afflictions. This is called investigating the own-characteristic of the desires. Investigating the "common-characteristic" of the desires: one rightly investigates — all these desires are pursued and bound by the suffering of birth, the suffering of aging, down to the suffering of not obtaining what one seeks, and so on. A person who partakes of desires is driven onward by "the desire for fullness," and still has not been liberated from the phenomena of birth and the rest; and those desires, though supreme, marvelous, and complete, exist only for a while. This is called investigating the common-characteristic of the desires. 〔The one matter "characteristic" is opened into the two gates of own-characteristic and common-characteristic.〕 Fourth, investigating the coarse "class" of the desires: one rightly investigates — these desires all fall within the black class (the tainted-and-evil kind), like a chain of bones, like a lump of congealed blood-and-flesh, like a torch of straw, like a portion of glowing coals, like a great venomous snake, like what is seen in a dream, like ornaments obtained on loan, like fruit at a tree's tip. The sentient beings who pursue the desires must, within the desires, undergo six kinds of suffering: the suffering that comes of pursuit, the suffering that comes of safeguarding, the suffering that comes of the loss and ruin of loved ones, the suffering that comes of insatiability, the suffering that comes of unfreedom, and the suffering that comes of evil conduct (all as should be understood before). As the World-Honored One has said: to become intimate with the desires has five kinds of fault — first, these desires have exceedingly little relish and much distress and affliction, many faults; second, in becoming intimate with them, they make a person without weariness, without sufficiency, without satiety; third, they are ever reproached and reviled through countless approaches by the buddhas and the disciples of the buddhas, by the wise and good who conduct themselves rightly and reach rightly; fourth, in becoming intimate with them, they cause the fetters (afflictions) to accumulate and grow; fifth, in becoming intimate with them, I say "there is no evil, unwholesome deed that is not committed." These desires make a person insatiable, are held in common by many people, are the cause of unlawful conduct and evil conduct, increase the craving for desire, are shunned by the wise, hasten toward extinction, rely on a host of conditions, and are a ground of the peril and ruin of all heedlessness; they are phenomena that are impermanent, false, and deceptive, like a magical conjuration deluding the foolish. Whether the desires of the present life, the desires of a later life, the desires of the heavens, or the desires among humans, all are the domain of Māra, the abode of Māra; in these sites can arise countless evil, unwholesome phenomena "that arise dependent on the mind" — namely covetousness, ill-will, and rancor, contention, and the rest, which can make obstruction when the noble disciple is rightly cultivating and training. By these differentiating causes and conditions, these desires for the most part fall within what is subsumed under the black class. This is called investigating the coarse class of the desires. Fifth, investigating the coarse "time" of the desires: one rightly investigates — these desires, in the past, future, and present periods, at all constant times and at all perpetual times (ever and enduringly), have many faults, many injuries and afflictions, many plagues, many calamities. This is called investigating the coarse time of the desires. Sixth, investigating the coarse "principle" of the desires: one rightly investigates — these desires must, by great provisions, by great pursuit, by great toil, and by all manner of countless differing sites of craft and occupation, be gathered together, arise, and grow. Again, these desires, though well arisen, though well grown, are for the most part for the sake of "the outer things one takes hold of" — that is, father and mother, wife and children, servants and bond-maids, hirelings and hands, friends and kin, and one's retinue; or else for the sake of countering the coarse-and-heavy four great elements (earth, water, fire, wind) that are the inner form of one's own body, nourished by gruel and rice (food and drink), and requiring, moreover, constant covering, bathing, and massage; and this very body is a body-of-phenomena that will decay, will break off, will disperse, will be extinguished, and, along with it, various sufferings and afflictions arise. Food can counter the suffering of hunger and thirst; clothing can counter the suffering of cold and heat, and can cover the places of shame; bedding can counter the suffering of fatigue and drowsiness, and can further counter the suffering of walking meditation and of standing; medicine on the occasion of illness can counter the suffering of illness. Therefore these desires (the necessaries) can only counter the various sufferings and afflictions that arise from time to time, and are not to be received with defiled attachment, but are to be received only with right mindfulness — just as a person hard-pressed by a grave illness, for the sake of ridding himself of the illness, takes a foul and impure medicine. Again, these desires have the "authoritative measure" (the attested measure of the noble teaching) to prove that they have a coarse aspect; and these desires, in all their being-thus-and-so coarse aspects, I also, within my own mind, by "the seeing of manifest knowledge" (direct inner seeing), know and attest; and these desires have the "comparative measure" (inferential reckoning) by which one may know that they have a coarse aspect. Again, these desires, from beginningless time, are by nature coarse and foul; this is a matter of "accomplished dharma-nature, hard-to-conceive dharma-nature" (thus of themselves, inconceivable), and are not to be pondered, not to be discriminated. This is called investigating the coarse principle of the desires. Thus it is that, by the six matters, one knows and apprehends the coarse aspect of the desires of the desire realm. And one can further know and apprehend the calm aspect present in the first meditative absorption: that is, all that is of coarse nature in the desire realm is absent in the first meditative absorption; because it is apart from the various coarse natures of the desire realm, it is said that there is calm nature in the first meditative absorption. This is called knowing and apprehending the calm aspect present in the first meditative absorption. Precisely by such a "concentration-ground attention," one knows the desire realm as the coarse aspect and knows the first meditative absorption as the calm aspect, and therefore it is named the "attention that apprehends the aspect." This attention that apprehends the aspect, it should be said, is still one mingled with "hearing and reflection" (not yet purely cultivation).

(ii) The Attention of Resolute Conviction

He, having thus investigated in accord with principle, knows that the desires are the coarse aspect and the first meditative absorption is the calm aspect; from this point on, he passes beyond hearing and reflection and uses "cultivation" alone, gives rise to resolute conviction toward the characteristics of the object, and cultivates tranquillity and insight. Having cultivated them, then, just as the coarse aspect and the calm aspect investigated before, he gives rise, again and again, to resolute conviction. This is called the attention of resolute conviction.

(iii) The Attention of Seclusion

Precisely by this resolute conviction well cultivated, well practiced, and well cultivated much, as its cause and condition, the "path that severs the afflictions" first arises; and precisely the attention that operates together with this arisen path that severs the afflictions is here named the attention of seclusion.

(iv) The Attention that Gathers Joy

Because one can first sever those afflictions of the desire realm that were formerly to be severed, and can dispel the coarse-and-heavy nature of that class of afflictions; from this point on, one takes delight in "severance," takes delight in "seclusion," sees supreme merit within the severances, and touches-and-attests a partial joy-and-bliss of seclusion. From time to time, one makes a "gladdening attention" and deeply rejoices; from time to time, one makes a "wearied-detachment attention" and deeply wearies-and-recoils — for the sake of dispelling dullness-and-drowsiness, agitation, and the like. This is called the attention that gathers joy.

(v) The Attention of Investigation

He, thus delighting in severance and delighting in cultivation, rightly cultivating the intensified effort, upheld by the wholesome class, so that the fetters of afflictions bound to the desire realm no longer become active whether while moving or while abiding. He then makes the thought: "As for the covetous-desire affliction within the desires, do I still have it, unawares? Or is it gone?" To examine this matter, he then takes up some one lovable, pure characteristic and attends to it in thought. Because he has not yet permanently severed the latent proclivities, when he ponders this pure-and-marvelous characteristic, there again arises "a mind that draws near to intimacy, a mind that proceeds toward intimacy, a mind that borders on intimacy" (a mind approaching the object of desire), so that he cannot abide in equanimity, cannot weary-of, subdue, or go against 〔that desire〕. He then makes the thought: "As for the desires, I am not yet liberated; my mind is not yet rightly attained to liberation; my mind is still subdued by the formations — like water held 〔by a vessel, and not free〕 — and is not yet subdued by the dharma-nature. I should now, in order permanently to sever the remaining latent proclivities, rightly and diligently abide in delighting-in-severance and delighting-in-cultivation." This is called the attention of investigation.

(vi) The Attention of the Culmination of Effort

From this he redoubles his delight in severance and delight in cultivation, cultivates tranquillity and insight, gravely investigates, cultivates the counteragents, and from time to time investigates what was formerly already severed. By this cause and condition, his mind attains release-from-bond from all the afflictions bound to the desire realm. This is 〔accomplished〕 by the expedient of "provisional suppression-and-severance," and is not the ultimate permanent harming of the seeds of the afflictions. At this time, the "path of preliminary effort" of the ground of the first meditative absorption has reached its culmination, and the counteragent-attention against all afflictions has arisen. This is called the attention of the culmination of effort.

(vii) The Attention that Is the Fruit of the Culmination of Effort

From this, without interval (immediately following), by this cause and condition, one enters upon the root first meditative absorption concentration; and precisely the attention that operates together with this root first meditative absorption concentration is named the attention that is the fruit of the culmination of effort.

Four · Entering the First Absorption — Perfecting the Five Factors, Free from the Desire of the Desire Realm

Further, while "the attention of seclusion and the attention that gathers joy" are presently operating, the "joy-and-bliss born of seclusion" that gladdens the body appears from time to time, thin and slight; while "the attention of the culmination of effort" operates, that joy-and-bliss grows more and more expansive and appears, from time to time, deep and weighty; while "the attention that is the fruit of the culmination of effort" operates, the joy-and-bliss born of seclusion pervades all the parts of the body, filling every one, without a gap. He, at this time, secluded from the desires, secluded from all evil and unwholesome phenomena, "with applied and sustained thought, joy-and-bliss born of seclusion," in the first meditative absorption abides fully endowed with the perfected five factors 〔applied thought · sustained thought · joy · bliss · one-pointedness of mind〕, and this is named "abiding in the fruit of cultivation that counters the desire realm," and is named "the successive realizing of freedom from the desire of the desire realm."

Five · What Affliction Each of the Seven Attentions Severs

Further: the attention that apprehends the aspect can rightly know what is to be severed, and can rightly know what is to be attained, and gives rise to aspiration in the mind for the severing of what is to be severed and the attaining of what is to be attained; the attention of resolute conviction rightly sets intensified effort in motion for the sake of severing and for the sake of attaining; the attention of seclusion can cast off all the "superior-class" afflictions; the attention that gathers joy can cast off all the "middle-class" afflictions; the attention of investigation can, with regard to what is attained, become free from overweening pride and settle its mind; the attention of the culmination of effort can cast off all the "inferior-class" afflictions; the attention that is the fruit of the culmination of effort can rightly receive the fruit of all those attentions well cultivated.

Six · The Seven Attentions Subsumed under Four Attentions

Further: if it is the attention that apprehends the aspect, or the attention of resolute conviction, both together are named "conforming attention" — operating together with "the counteragent of wearied-destruction"; if it is the attention of seclusion, or the attention of the culmination of effort, both together are named "counteragent attention" — operating together with "the counteragent that severs"; if it is the attention that gathers joy, it is named "counteragent attention," and also "attention conducive to purity"; if it is the attention of investigation, it is named "attention conducive to investigation." Thus, the remaining four kinds of attention should be understood to be subsumed, in all cases, within six attentions — namely conforming attention, counteragent attention, attention conducive to purity, and attention conducive to investigation.

Seven · These Seven Attentions Pertain to the Higher Grounds as Well

Just as the first meditative absorption concentration has seven kinds of attention, so the second, third, and fourth meditative absorption concentrations, and the concentrations of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-whatever, and the sphere of neither-perception-nor-non-perception, should be understood each to have seven kinds of attention as well. 　〔Apprehending-the-aspect is illustrated by the second meditative absorption〕 If, at the first-absorption ground which "has applied and sustained thought," one knows the coarse aspect, and, at the second-absorption ground which "has neither applied nor sustained thought," one knows the calm aspect, in order to enter the second meditative absorption — this, it should be understood, is named the 〔second absorption's〕 attention that apprehends the aspect. That is, one who has already entered the first meditative absorption concentration, and has attained the first meditative absorption, regards the several "applied and sustained thoughts" as of coarse nature, and can rightly know: if, on the concentration-ground, with respect to an object that first arises spontaneously and courses hurriedly, that "coarse mind-speech nature" is "applied thought"; and, with respect to that object that arises along with it, courses along with it, and passes slowly and gradually, that "fine mind-speech nature" is "sustained thought." He further rightly knows: this applied thought and sustained thought are "of the nature of mental phenomena" (dharmas of the mental factors), arising when the mind arises, coexistent, associated, and operating with the same single object. He further rightly knows: this applied thought and sustained thought arise inwardly and are subsumed under the "outer sense-fields." He further rightly knows: all this applied and sustained thought is subsumed under past, future, and present, arises from causes, arises from conditions, now increasing and now decreasing, not abiding long, existing only for a while, appearing spontaneously, making the mind restless, making the mind scattered, operating without calm; and when one seeks the higher ground, the "abiding-in-suffering" pursues it — therefore all of it is subsumed under the black class. 〔Applied and sustained thought〕 pursue the several desires, and afford only a partial excellence toward the "joy-and-bliss born of seclusion"; according to whatever ground they are in, their intrinsic nature can make 〔the mind〕 have such an aspect; at all constant times and all perpetual times, the mental activity with applied and sustained thought, with its object, operates restlessly and does not attain calm. By such various aspects, he knows and apprehends the coarse aspect within the several instances of applied and sustained thought. He further rightly knows: the second meditative absorption has neither applied nor sustained thought, and all these coarse aspects spoken of are absent; therefore it is said that the second meditative absorption has its calm aspect — because those coarse aspects are all secluded-from. In order to enter the second meditative absorption, the remaining 〔six〕 attentions, according to what is fitting, are as should be understood before. And thus, down to the wish to enter the concentration of the sphere of neither-perception-nor-non-perception, in ground after ground, according to what is fitting, it should be understood that there are, in all cases, seven kinds of attention. 　Further, that coarse aspect is present pervasively in all the lower grounds: from the desire realm below, successively up to the sphere of nothing-whatever. It should be understood that the coarse aspect is, in brief, of two kinds: first, "the predominance of the abiding-in-suffering of the lower grounds" (the abiding-in-suffering of the lower grounds being weighty) — because, as against the higher ground, what is abided-in is not calm; second, "the shortness of the measure of life-span and its time-portion" — because, as against the higher ground, the measure of life-span grows successively less. These two coarse aspects, by the aforesaid six matters, according to what is fitting, one should rightly investigate. In whatever ground one delights in freedom from desire, one accordingly investigates the calm aspect in the higher ground, and by successive stages, down to the attaining of 〔that ground's〕 attention that is the fruit of the culmination of effort.

Carrying on from the previous leaf ("freedom from desire by the seven attentions"), this leaf extensively analyzes the concentrations that are thereby attained: first it glosses phrase by phrase the fixed formulas of the four meditative absorptions (born of seclusion, joy and bliss … the purity of equanimity and mindfulness), then it treats the four formless attainments (from the base of infinite space up to the base of neither-perception-nor-non-perception), the two mindless attainments (the attainment of no-perception · the attainment of cessation), the five supernormal powers issued in dependence on the meditative absorptions (cultivating the twelve conceptions), and the several heavens into which one who cultivates the concentrations is due to be reborn (the differences of rebirth); it closes by stating the marks of one freed from desire. The technical terms are kept as of old, glossed phrase by phrase in present-day language, without adding doctrinal exposition, without citing the treatise-commentaries, without annotating Sanskrit; where the treatise-text compresses, the sense is filled back in with 〔brackets〕.

1. The Two Kinds of Desire, the Two Kinds of Freedom

Further, the "desire" spoken of here is of two kinds: first, the desire of affliction; second, the desire for things. "Freedom" too is of two kinds: first, freedom by way of association; second, freedom by way of the object-realm.

2. The First Meditative Absorption — Its Fixed Formula Glossed Phrase by Phrase

"Secluded from evil, unwholesome states": the various evil, unwholesome states produced with the "desire of affliction" as their cause — that is, bodily misconduct, verbal misconduct, and the rest, extending to the wielding of clubs, the wielding of blades, brawling, quarreling, contention, flattery, deceit, fraud, the raising of false speech, and so on; because these are cut off, this is named "secluded from evil, unwholesome states." "With applied and sustained thought": because one has not yet seen the fault in "applied thought and sustained thought," and because at one's own stage (the first meditative absorption) there are still wholesome applied and sustained thoughts "able to counteract the desire-realm," this is named "with applied and sustained thought." "Secluded": this is having obtained the attention of the culmination of effort. "Born": because, with this (the attention of the culmination of effort) as cause and as condition, 〔the first meditative absorption〕 is produced without interval, it is named "born of seclusion." "Joy and bliss": because one has obtained the aim-and-benefit one had sought, and moreover has not yet seen the fault in "joy," and all coarseness-and-heaviness has been dispelled, and one has moreover obtained a vast pliancy, a well-attuned harmony of body and mind, and the quality of being fit for work — this is named "joy and bliss." "First": because it advances upward from the desire-realm for the very first, is the first obtained, and is counted following the sequence, it is named "first." "Meditative absorption": because upon a single object one fixes mindfulness in stillness and correctly examines and reflects, it is named "meditative absorption." "Fully possessing": this is having obtained the attention that is the fruit of the culmination of effort. "Dwelling settled": because at a later time, through much cultivation and much accomplishment, one is able to attain it as one pleases, to attain it without difficulty, to attain it without obstruction or roughness — with regard to this absorption-concentration, one's mind can correctly, day and night, accord with it, tend toward it, and enter upon it, as one pleases and delights, up to seven days and seven nights being able to dwell settled in it correctly — this is named "dwelling settled."

3. The Second Meditative Absorption

Toward the samādhi-mark of "applied and sustained thought" the mind is able to cast off; toward the samādhi-mark of "neither applied nor sustained thought" it fixes mindfulness and dwells settled; from the object-realm coursed through in haste it correctly withdraws, and upon the object-realm coursed through without haste it settles its mind, coursing on in a single savor of stillness, of utmost stillness — and so it is said "because applied and sustained thought have become still, and because of inner unified purity." Again, within this samādhi of "neither applied nor sustained thought" one cultivates it again and again, surpasses the phase of "applied and sustained thought with intervals and gaps," and is able to obtain correctly the phase "without intervals and gaps" — and so it is said "because the mind has a single tendency." "Neither applied nor sustained thought": all applied and sustained thought has been cut off. "Concentration": this is having obtained the attention of the culmination of effort. "Born": because, with this as cause and as condition, it is produced without interval, it is named "born of concentration." "Joy and bliss": because one has obtained the aim-and-benefit one had sought, and moreover has not yet seen the fault in "joy," and there is delight and there is joy; and all the coarseness-and-heaviness belonging to the afflictive class of applied and sustained thought and of the ground of the first meditative absorption has been left behind, and the vast pliancy that counteracts them, the pliant harmony of body and mind, the blissful mark of being fit for work, follow along in train — this is named "having joy and bliss." Counted following the sequence, this is the "second." All of this is to be understood as before (the first meditative absorption).

4. The Third Meditative Absorption

He sees deeply the fault in the "joy"-mark, and so it is said "having become free of desire for joy." Moreover, at this time, having left behind the two kinds of calamity that disturb the mind, he is able to hold his mind upon the third meditative absorption that is "secluded from joy," and so it is said "dwelling settled in equanimity." 〔Which two kinds of mind-disturbing?〕 In the second meditative absorption he had already left behind applied and sustained thought; now, here, he further leaves behind joy — and these two states (applied-and-sustained thought, and joy) are both able to disturb the mind and obstruct "uninterrupted equanimity": in the first meditative absorption there are applied and sustained thought, causing the uninterrupted equanimity not to course freely; in the second meditative absorption there is joy, causing the uninterrupted equanimity not to course freely. For this reason, this "equanimity" is said, in the first and second meditative absorptions, not to be present; only when the cultivator of meditative absorption reaches the third meditative absorption is he named "having equanimity." Because he has equanimity, he is then able to dwell settled, just so, in all the correct mindfulness; and thus that "conception and attention conjoined with joy" no longer becomes active. Should he, in this third meditative absorption, cultivate poorly, then at times he loses mindfulness, and that conception and attention conjoined with joy again becomes active from time to time; he then swiftly, by insight, penetrates and correctly knows it, and whatever arises he is able not to endure — he casts it off, dispels it, and vomits it out by skillful means, and his mind dwells in "superior equanimity" — and so it is said "having correct mindfulness and correct knowing." He, at this time, dwelling thus in equanimity, correct mindfulness, and correct knowing, drawing near, cultivating, and cultivating much, brings it about that the "feeling of joy" conjoined with the mind's leaping-up is extinguished; secluded from joy, still and utterly still, a "mental feeling" contrary to joy arises. He, at this time, has his physical body and mental body take in "the bliss of feeling" and "the bliss of pliancy" — and so it is said "having bodily-felt bliss." The grounds below the third meditative absorption have neither this bliss nor uninterrupted equanimity; the grounds above the third meditative absorption, though uninterrupted equanimity may be found there too, have no bliss. The lower grounds have neither bliss nor equanimity, the higher grounds have equanimity without bliss, and so it is said "in this place, namely the third meditative absorption, the noble ones proclaim" — that is: in dependence on this (the third meditative absorption), the person who has attained dwelling, fully possessed of equanimity, mindfulness, and correct knowing, dwelling in bodily-felt bliss, dwells fully possessed of the third meditative absorption. The "noble ones" spoken of are the Buddha, the World-Honored One, and the Buddha's disciples.

5. The Fourth Meditative Absorption

Here, because the kind and the operative force of the counteragent are similar, it briefly does not proclaim the counteragent for "the cutting-off of bliss," and states only the "cutting-off of bliss" that the counteragent brings about. What is the counteragent here? It is equanimity, mindfulness, and correct knowing. By cultivating just this again and again, one is then able to cast off the superior bliss belonging to the ground of the third meditative absorption, the bliss that "keeps one from departing the third meditative absorption" — and so it is said "because of the cutting-off of bliss." The cultivator of meditative absorption, at this time, transcends all the pain and bliss he had. For this reason, gathering together in sum what was cut off before and what is cut off now, it is said "the cutting-off of bliss, the cutting-off of pain, the prior sinking-away of joy and sorrow": that is, when one enters the concentration of the fourth meditative absorption the feeling of bliss is cut off; when one enters the concentration of the second meditative absorption the feeling of pain is cut off; when one enters the concentration of the third meditative absorption the feeling of joy sinks away; when one enters the concentration of the first meditative absorption the feeling of sorrow sinks away. Now, here, it speaks with respect to the cutting-off of just the two feelings of pain and bliss, and so it states that there remains a further "feeling that is neither pain nor bliss" — and so it is said "he, at that time, is neither in pain nor in bliss." From the first meditative absorption onward, all the calamities of the lower grounds (applied thought, sustained thought, joy and bliss, in-breath, out-breath) have been cut off; because they are cut off, here there is "purity, mindfulness, purified and made clear-white." For this reason, when one correctly enters the concentration of the fourth meditative absorption, the mind dwells unmoving, and all agitation is left behind — and so it is said "the purity of equanimity and mindfulness." As for the words "fourth" and so on, their mark is to be understood as with "first meditative absorption" and the rest stated before.

6. The Four Formless Attainments

(1) The base of infinite space. Because one gives rise to a resolute conviction toward "empty space," all the conceptions of the manifest colors associated with blue, yellow, red, white, and the rest, by their not appearing and by aversion-and-freedom-from-desire, are able to be transcended — and so it is said "because the conception of form is passed beyond." Because that non-appearance, that transcending of the conception 〔of manifest color〕, is the cause, all the "conceptions of resistance" — the manifold sorts arising from the aggregation-and-accumulation of the manifest colors together — are able to be dispelled — and so it is said "because the conception of resistance is extinguished." Because leaving behind that conception 〔of resistance〕 is the cause, all the "conceptions of difference" that arise with respect to those manifold aggregations (that is, the conceptions of drink, food, jar, garment, vehicle, ornament, city, house, army, park, mountain, forest, and the like), toward all of these one does not give attention — and so it is said "because one gives no attention to the manifold conceptions." Having dispelled such manifold conceptions of what-has-form and what-is-resistant, one then gives rise to a resolute conviction of "space" as the "mark of the infinite" — and so it is said "one enters upon infinite space." Because one has passed beyond the attention of the culmination of effort of the access [-concentration], and entered the concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] of the higher ground — and so it is said "one dwells fully possessed of the base of infinite space." Here it should be known: in dependence on the access [-concentration], and up until one has not yet entered the root [-absorption] of the higher ground, one takes only space as object; if one has already entered the root [-absorption] of the higher ground, then one takes as object both space and all the aggregates of one's own ground; and in the access [-concentration], one also takes as object all the aggregates of the lower ground. (2) The base of infinite consciousness. If, by this "consciousness," one gives rise to a resolute conviction toward "infinite space," it should be known that this consciousness is associated with the "resolute conviction of the mark of infinite space." If one intends to enter the base of infinite consciousness, one first casts off the "conception of the base of infinite space," and then, with respect to that "consciousness," gives rise to a resolute conviction of the "mark of the infinite." At this time one has passed beyond the access [-concentration] and the root [-absorption] of the base of infinite space — and so it is said "passing beyond all the base of infinite space, one enters upon infinite consciousness." Because one passes beyond all the attention from the access [-concentration] up to the culmination of effort belonging to the base of infinite consciousness, and enters the concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] of the higher ground — and so it is said "one dwells fully possessed of the base of infinite consciousness." (3) The base of nothingness. When, seeking to advance upward from the base of infinite consciousness, one seeks, apart from that "consciousness," some further object, one obtains nothing at all (that is, whatever there is of the objecthood associated with form or with the formless). When he seeks the object-realm and obtains nothing, he passes beyond the access [-concentration] and the root [-absorption] of the base of infinite consciousness, and gives rise to a resolute conviction that "there is no remaining object at all"; this is named "the resolute conviction, by imagined supposition, of nothingness." By cultivating much just this resolute conviction by imagined supposition, one is then able to pass beyond all the access [-concentration] up to the culmination-of-effort attention of the base of nothingness, and enter that concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] — and so it is said "passing beyond all the base of infinite consciousness, having no least thing whatsoever, one dwells fully possessed of the base of nothingness." (4) The base of neither-perception-nor-non-perception. When, seeking to advance upward from the base of nothingness, one gives rise to a coarse conception toward the "conception of the base of nothingness," one is then able to cast off the conception of the base of nothingness. For this reason, when one first entered the concentration of the base of nothingness one passed beyond "all conception that there is anything at all," and now one further passes beyond the "conception of nothingness" — and so it is said "not having perception" (that is, it is neither the "conception that there is anything at all" nor the "conception of nothingness"); "not being without perception" (that is, it is not like the attainment of no-perception and the attainment of cessation, where all the conceptions altogether are extinguished), for there is only a subtle conception coursing with respect to the "object that is without mark" — and so it is said "neither-perception-nor-non-perception." When, right here, one gives rise to a resolute conviction, one passes beyond all the access [-concentration] and root [-absorption] of the base of nothingness, and the access [-concentration] up to the culmination-of-effort attention of the base of neither-perception-nor-non-perception, and enters that concentration of the attention that is the fruit of the culmination of effort of the root [-absorption] — and so it is said "passing beyond all the base of nothingness, one dwells fully possessed of the base of neither-perception-nor-non-perception." 〔A summing-up of the marks〕 Here, when one enters the concentration of the meditative absorptions, the mark of one's body is as though situated within a chamber; when one enters the formless concentrations, the mark of one's body is as though situated within empty space. Here it should be known: by the "mark of quiescence (śamatha)" one dwells settled in superior equanimity and diligently cultivates the effort.

7. The Two Mindless Attainments

Further, in dependence on the meditative absorptions and the rest, it should be known that one is able to enter two kinds of mindless attainment: first, the attainment of no-perception; second, the attainment of cessation. The attainment of no-perception: only the various ordinary beings (worldlings), by the skillful means of the "attention that turns away from perception," are able to enter it. The attainment of cessation: only the various noble ones, by the skillful means of the "attention that stills perception and feeling," are able to enter it. These two attainments are entered by the skillful means of two kinds of attention. 　The attainment of no-perception: with the "attention that turns away from perception" as its foremost, diligently cultivating the effort, one is able to enter it by degrees. The attainment of cessation: with the "attention that stills the object for a while," foremost, at the point of seeking to advance upward from the base of neither-perception-nor-non-perception, diligently cultivating the effort, one is able to enter it by degrees. 　〔The attainment of no-perception〕 If the various ordinary beings form this thought: "Perceptions are like a disease, perceptions are like a boil, perceptions are like an arrow; only 'no-perception' is still, subtle, and sublime," they then take up such an "attention that turns from perception," and, with respect to all the perceptions that arise, diligently cultivate the "attention of non-attending." Because of this cultivation as cause-and-condition, on the path of effort there is still a "phase with mind"; then, without interval upon entering the attainment, the mind no longer turns. In this way, with the "attention of departing perception" as the forerunner, one who has become free of desire for the Heaven of Universal Purity 〔but〕 not yet free of desire for the Heaven of Great Fruit, has his minds and mental factors cease — this is named the attainment of no-perception; by this skillful means one realizes this attainment. 　〔The attainment of cessation〕 If the various noble ones, having attained the base of neither-perception-nor-non-perception, further wish to dwell for a while in the "dwelling of stillness," seek from the "base of neither-perception-nor-non-perception" mind to advance upward; and when the mind advances upward, it seeks the higher object and obtains nothing at all; because it obtains nothing, 〔the mind〕 ceases and does not turn. In this way, one who is free of desire for the base of nothingness — whether a trainee, or an arhat — with the "attention that seeks to dwell for a while" as the forerunner, has his minds and mental factors cease — this is named the attainment of cessation; by this skillful means one realizes this attainment.

8. Issuing the Five Supernormal Powers in Dependence on the Meditative Absorptions — Cultivating the Twelve Conceptions

Further, in dependence on the meditative absorptions one is able to issue the five supernormal powers and the rest. How is one able to issue them? It is that the cultivator of meditative absorption, having obtained the "root, pure meditative absorption," takes just this pure meditative absorption as his basis, and toward the true Dharma that is "superior in issuing the five powers" listens, receives, and upholds it, bringing it to a good culmination — that is, he gives attention to and contemplates the supernormal power of the divine bases, the supernormal power of former abodes, the supernormal power of the divine ear, the supernormal knowledge of death and rebirth, the supernormal power of the differences of mind, and the rest. Moreover, by the attention arisen from the concentration-ground he knows the meaning and knows the Dharma; by knowing the meaning and the Dharma, he then works upon his mind in just this way; by this cultivation and much cultivation, he then, at a certain time and in a certain measure, issues the five supernormal powers of the fruit of cultivation, and the rest. 　Moreover, knowing the meaning and the Dharma in just this way, in order to draw forth the supernormal powers and the rest, one must cultivate the "twelve conceptions." Which twelve? First, the conception of lightness-and-buoyancy; second, the conception of softness; third, the conception of the element of space; fourth, the conception of the mutual conforming of body and mind; fifth, the conception of resolute conviction; sixth, the conception of recollecting in sequence what one has formerly undergone and done; seventh, the conception of the sounds of the gatherings of the manifold sorts; eighth, the conception of the marks of light and color; ninth, the conception of the alterations of color wrought by the afflictions; tenth, the conception of liberation; eleventh, the conception of the dominant bases; twelfth, the conception of the totalities.

One, the conception of lightness-and-buoyancy: by this conception, one gives rise, with respect to the body, to a resolute conviction of "lightness-and-buoyancy" — like tūla-cotton, like folded floss, or as though a wheel of wind; and having given rise to this resolute conviction of lightness, by the resolute-conviction attention one is then able to float and shift one's body from this place to that (as from atop a bed floating to atop a low table, and again from atop the low table floating to the bed; from the bed floating to a grass mat, and again from the grass mat floating to the bed). Two, the conception of softness: by this conception, one gives rise, with respect to the body, to a resolute conviction of "softness" — like a floss-sack, like fur-down, or like well-worked [soft material]. This conception of softness is able to nourish and take up the preceding conception of lightness-and-buoyancy, and in taking it up causes the conception of lightness-and-buoyancy to grow and become vast. Three, the conception of the element of space: by this conception, having first given rise, with respect to one's own body, to the two resolute convictions of lightness-and-buoyancy and softness, one goes wherever one wishes; and if in between there are aggregations of matter able to obstruct, at this time one gives rise to the resolute-conviction attention, forms a resolute conviction of "space" with respect to that matter, and is then able to go on unobstructed. Four, the conception of the mutual conforming of body and mind: by this conception, one either makes the mind conform to the body, or makes the body conform to the mind; by this one causes the body to become more and more light-and-buoyant, more and more soft, more and more capable, more and more bright-and-clean, according with the mind, bound to the mind, turning in dependence on the mind. Five, the conception of resolute conviction: by this conception, one is able to "resolve the far as near and the near as far, resolve the coarse as fine and the fine as coarse, resolve earth as water and water as earth," and thus each and every one of the great elements is made, in turn, into another (in full, as in "the resolute conviction of transformations made" — whether the transformation of color, or the transformation of sound). By the cultivation to fullness of these five conceptions 〔lightness-and-buoyancy · softness · the element of space · the mutual conforming of body and mind · resolute conviction〕, one then experiences the manifold, superb-and-sublime "supernormal power of the divine bases": whether manifesting many bodies from one body (by the "resolute conviction of manifesting transformations"), or manifesting one body from many bodies (by the "resolute conviction of concealing transformations"); or passing straight through, unobstructed, with one's body through thick obstacles-and-partitions such as walls, ramparts, and cities; or emerging and submerging in the earth as though in water; or cutting off the flow of water to go to and fro upon it, treading on water as on earth; or, like a flying bird, sitting cross-legged and soaring aloft in empty space; or touching with the hand the orbs of the sun and moon, of vast majestic power and might; or with one's body freely revolving as far as the Brahma-world. It should be known that these manifold supernormal transformations are all done by the resolute-conviction conception taken up by the conceptions of lightness-and-buoyancy, softness, the element of space, and the mutual conforming of body and mind, each accomplishing all according to what befits it. Here, with the body in the Brahma-world, there are in brief two kinds of free revolving: first, the free revolving of coming and going; second, the free revolving, according to one's pleasure and by the force of resolute conviction, of one portion of the derived matter of the four great elements of the Brahma-world. Six, the conception of recollecting in sequence what one has formerly undergone and done: by this conception, from the state of a young child down to the present day, one turns as one recollects, freely and without obstruction; according to this or that state, whether walking, standing, sitting, or lying down — in full, all the matters one has formerly passed through — according to their coarseness or brevity, in sequence and without skipping, one recollects and knows them; by cultivating this and cultivating it much, one realizes the fruit of cultivation — being able to recollect the measureless kinds of one's former abodes, in full down to all their modes and all their statements 〔that is, the supernormal power of former abodes〕. Seven, the conception of the sounds of the gatherings of the manifold sorts: by this conception, throughout this and that village, town, or hamlet, whether a gathering of elders, or an assembly of a town's association, or some other great assembly, or a broad and long place, or a household, or a chamber, the manifold sorts of assemblies-of-many give forth manifold mixed kinds of sound, called the sound of clamor, or the sound of the surging rapids and waves of the great rivers and streams; one grasps their mark well; and by the concentration-ground attention attained through cultivation, toward the gods and humans, whether far or near, noble sounds and un-noble sounds, one listens and takes them up with effort; by cultivating this and cultivating it much, one realizes the pure "divine ear" that is the fruit of cultivation, whereby one is able to hear all the sounds of the human world and the heavens above, whether far or near 〔that is, the supernormal power of the divine ear〕. Eight, the conception of the marks of light and color: having grasped exceedingly well the manifold marks of light as stated before, one gives attention to and contemplates just that mark; and moreover, having grasped well the marks of the distinctions in the karmic activity — wholesome, unwholesome, and the rest — of the manifold classes of sentient beings, one gives attention to and contemplates just that mark; this is named the conception of the marks of light and color; by cultivating this and cultivating it much, one realizes the "supernormal knowledge of death and rebirth" that is the fruit of cultivation, whereby, with the pure divine eye, one sees the sentient beings, in full down to their being reborn, after the body has broken up, into the heavenly worlds of the good destinies 〔that is, the supernormal knowledge of death and rebirth / the divine eye〕. Nine, the conception of the alterations of color wrought by the afflictions: by this conception, toward the classes of sentient beings whose minds are entangled by greed, hatred, delusion, wrath, rancor, concealment, vexation, deceit, flattery, stinginess, envy, and by conceit, harm, shamelessness, non-embarrassment, and the remaining afflictions and secondary afflictions, one understands and discerns the alterations of the manifold color-states and color-marks 〔of those beings〕 — as, for one with greed-and-desire, the sense-faculties are restless, the sense-faculties are excited, the speech constantly carries a smile; for one with hatred, the face is constantly knit-and-frowning, the voice is halting, the speech constantly changes color; for one with delusion, mostly mute-and-dumb, the matter-and-meaning obscure, the speech unclear, the words much of the low-and-vulgar sort; by such modes and their kinds, in full down to the alterations of the color-states and color-marks of one entangled by shamelessness-and-non-embarrassment and the rest, one grasps their mark well and moreover gives attention to and contemplates just that mark; by cultivating this and cultivating it much, one issues the "knowledge of the differences of mind" that is the fruit of cultivation, whereby, with respect to another sentient being, a person, one knows just as it is, as it is sought-out and examined, that being's mind, mentation, consciousness, and the rest 〔that is, the supernormal power of the differences of mind〕. Ten, eleven, twelve, the conception of liberation, the conception of the dominant bases, the conception of the totalities: as stated before in the "Stage of Meditative Equipoise," their mode of cultivation should be known. By drawing near, cultivating, and cultivating much these 〔conceptions of liberation · the dominant bases · the totalities〕, one is able to draw forth the most excellent noble supernormal powers — namely the supernormal power of transforming things, the supernormal power of the transformation of things, the supernormal power of resolute conviction, and the ability to draw forth non-contention, the knowledge of aspiration, the four unobstructed discernments (the unobstructed discernment of Dharma, the unobstructed discernment of meaning, the unobstructed discernment of expression, the unobstructed discernment of eloquence), and the rest of the manifold qualities. 　Moreover, there is a difference between the two kinds of "noble" and "un-noble" supernormal power of the divine bases: the noble supernormal power — with respect to whatever it transforms, whatever it makes into a transformation, whatever it resolves by conviction — is in every case able to accomplish it just as it is, without change or alteration, capable and of use; the un-noble supernormal power is not able to be so, but is like an illusory conjuring, which can only be beheld but is not fit for use. 　It should be known that these twelve kinds of conception, by being drawn near, cultivated, and cultivated much, are able, according to what befits each, to draw forth the five kinds of supernormal power, and are able to draw forth the noble qualities, according to what befits them, that are "not shared with ordinary beings" (that which worldlings do not have).

9. The Differences of Rebirth — The Heavens into Which One Cultivating the Concentrations Is Due to Be Reborn

Further, here: by cultivating well the lower, middling, and higher grades of the first meditative absorption, one is, according to what befits it, due to be reborn among the like-portion of the assemblies of "the Heaven of the Brahmā-multitude, the Heaven of the Brahmā-ministers, and the Great Brahmā"; by cultivating well the lower, middling, and higher grades of the second meditative absorption, one is due to be reborn among the like-portion of "the Heaven of Limited Radiance, the Heaven of Measureless Radiance, and the Heaven of Utmost-Pure Radiance"; by cultivating well the lower, middling, and higher grades of the third meditative absorption, one is due to be reborn among the like-portion of "the Heaven of Limited Purity, the Heaven of Measureless Purity, and the Heaven of Universal Purity"; by cultivating well the lower, middling, and higher grades of the fourth meditative absorption, one is due to be reborn among the like-portion of "the Heaven of No Clouds, the Heaven of Merit-Born, and the Heaven of Great Fruit." If one is a non-returner, who by "the uncontaminated fourth meditative absorption" interfusingly perfumes-and-cultivates "the contaminated fourth meditative absorption," then, cultivating well within it the lower grade, the middling grade, the higher grade, the higher-superior grade, and the higher-utmost grade, one is, according to what befits it, due to be reborn among the like-portion of "the Five Pure Abodes" (namely the Heaven of No Affliction, the Heaven of No Heat, the Heaven of Good Manifestation, the Heaven of Good Vision, and the Heaven at the Summit of Form). If one cultivates well the lower, middling, and higher grades of the base of space, the base of consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception, one is due to be reborn among the like-portion of the "attendant heavens" of the base of space, the base of consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception — because those heavens have no bodily form, there is likewise no difference of location among them; yet what is dwelt in and what is done there has its differences. By cultivating well the attainment of no-perception, one is due to be reborn among the like-portion of "the Heaven of Beings without Perception."

10. The Marks of One Freed from Desire

Further, here, how does one know the marks of "one freed from desire"? It is this: the person freed from desire — his bodily action dwells settled, his sense-faculties are unmoving, his deportment in advancing and halting is without restlessness, and in a single deportment he is able to pass a long time; he is not much startled-or-afraid, and never changes his deportment again and again; his words are soft, his words are still, he does not delight in clamor, does not delight in crowds, and his speech is calm-and-composed; having seen a form with the eye, he only becomes aware of the form, and does not, because of the awareness, give rise to greed for form — and so, likewise, having heard a sound with the ear, smelled a scent with the nose, tasted a flavor with the tongue, felt a touch with the body, he only becomes aware of the sound and so on down to becoming aware of the touch, and does not, because of the awareness, give rise to greed for sound and so on down to greed for touch; he is able to be without any fear, his awareness-and-insight is deep and hidden, his pliancy is vast, his body and mind are hidden-and-secure, he has no covetousness, no fits of anger, is able to be forbearing, and is not disturbed in mind by the manifold desire-thoughts and other evil thoughts. Kinds such as these should be known as the marks of one freed from desire.

The mundane path has been set forth; from here the fascicle turns into the "supramundane path": in dependence on the field that is the four noble truths, it gradually gives rise to the seven attentions. First comes the attention that apprehends the aspect — awakening to the aspect of the truths by way of the four modes of each of the four truths (the sixteen modes); with respect to the truth of suffering it further opens out ten modes of contemplation, and by the three sources of knowledge (authoritative teaching, direct seeing, and inference) it establishes impermanence, refutes the non-Buddhist doctrine of a Sovereign Lord, and gathers the ten modes back into four; then it gives the four modes each of the truths of origination, cessation, and the path. Next comes the attention of resolute conviction (the knowledge of the boundless, the subduing of the conceit "I am," the taking of mind as the object of mind), and finally the four wholesome roots of the preparatory effort: warmth, summit, acceptance, and the supreme worldly dharma. The terms are kept as of old, rendered clause by clause into today's language, adding no doctrinal exposition, citing no treatise, glossing no Sanskrit; where the treatise-text is compressed, it is filled back in with 〔brackets〕; the treatise's own repeating frame of "seeing this matter, one then reflects that all conditioned things are impermanent · the rest as before" is retained item by item.

1 · The Supramundane Path — In Dependence on the Field That Is the Four Noble Truths, Arousing the Seven Attentions

This is the second part of the Fourth Yoga-Station in the thirteenth division, the Śrāvaka Stage, within the Basic Section.

The mundane path has now been set forth in full. If one delights in proceeding toward the supramundane path, one should take as one's basis the field that is the "four noble truths," and gradually arouse seven kinds of attention — namely, from the first, the attention that apprehends the aspect, down to the last, the attention that is the fruit of the culmination of preparatory effort, and so on up to the realization of the fruit of arhatship.

2 · The Attention That Apprehends the Aspect — Four Modes for Each of the Four Truths

The yoga practitioner, with respect to the brief statement and the extensive discussion — the superior teaching — of the four noble truths, hears and upholds it; or has already well cultivated the attention; or has already attained the fundamental meditative absorption or the formless attainments. 　By four modes he comes to know the aspect of the "truth of suffering": the mode of impermanence, the mode of suffering, the mode of emptiness, the mode of no-self. 　By four modes he comes to know the aspect of the "truth of origination": the mode of cause, the mode of origination, the mode of arising, the mode of condition. 　By four modes he comes to know the aspect of the "truth of cessation": the mode of cessation, the mode of stilling, the mode of the sublime, the mode of departure. 　By four modes he comes to know the aspect of the "truth of the path": the mode of the path, the mode of the fitting, the mode of the coursing, the mode of the going-forth. This is what is named the attention that apprehends the aspect.

3 · The Truth of Suffering — Contemplating by Ten Modes, Entering by Four Modes

By ten kinds of mode he contemplates the truth of suffering, and can thereby enter into the four modes of the truth of suffering. Which ten modes? First, the mode of alteration; second, the mode of decay-and-ruin; third, the mode of separation; fourth, the mode of dharma-nature; fifth, the mode of coming-together; sixth, the mode of bondage-and-fetter; seventh, the mode of the unlovely; eighth, the mode of the insecure; ninth, the mode of the ungettable; tenth, the mode of the not-self-determining. These ten modes, by "the principle that establishes and proves," can be rightly contemplated.

(a) The Source of Authoritative Teaching — All Conditioned Things Are Impermanent

Here he relies first upon the principle of "the source of authoritative teaching." As the World-Honored One said, "all conditioned things are impermanent." Again, these conditioned things are, in brief, of two kinds: first, the world of sentient beings; second, the world as receptacle. Relying upon the world of sentient beings, the World-Honored One said: "Bhikṣus, you should know! With the purified divine eye that surpasses the human, I contemplate sentient beings at the time of their dying and at the time of their birth, down to their being reborn, after the body has broken up, into the world of the gods in a good destiny" — by this teaching-approach it is shown that the World-Honored One, with the purified divine eye, directly sees that the entire world of sentient beings is of the nature of impermanence. Again the World-Honored One said: "Bhikṣus, you should know! This world as receptacle abides for a long time, and after this, gradually, down to when the seven suns appear (as is extensively set forth in the Sūtra of the Seven Suns), down to all the great earth, the mountains, the great oceans, and Sumeru the King of great jeweled mountains, down to the receptacle-worlds up to the Brahmā-world, are all burned up; and after the disaster-fire has died out, the ash and cinders do not appear, down to where not even a remaining shadow can be got" — by this teaching-approach the World-Honored One shows that all receptacle-worlds are of the nature of impermanence. Thus, relying upon the principle of the source of authoritative teaching, the practitioner of contemplation, by "the power of the attention strengthened by pure faith," gains a settled determination regarding the impermanent nature of all conditioned things.

(b) The Strengthening of Direct Seeing — Establishing Inner and Outer Matters

Having gained the determination, then by this power of the attention strengthened by pure faith he repeatedly ponders and contemplates the impermanent nature of everything that is "directly seen, not contrary [to seeing], not [known] through another's condition." How does he repeatedly ponder and contemplate? He first establishes the two "matters," inner and outer. The "inner matters" are the six sense-bases and the like; the "outer matters" are of sixteen kinds: first, the matter of ground (city, town, house, marketplace, and so on); second, the matter of parks (medicinal herbs, groves, and so on); third, the matter of mountains (the various arrangements and differences of mountains); fourth, the matter of water (rivers, streams, embankments, lakes, the many currents, ponds, marshes); fifth, the matter of work; sixth, the matter of storehouses; seventh, the matter of food; eighth, the matter of drink; ninth, the matter of conveyances; tenth, the matter of clothing; eleventh, the matter of ornaments; twelfth, the matter of dance, song, and music; thirteenth, the matter of perfume, garlands, and unguents; fourteenth, the matter of the requisites of livelihood; fifteenth, the matter of the various lights; sixteenth, the matter of the attendance of men and women. Having established these inner and outer matters, he then, with respect to those matters, by "the power of the attention strengthened by direct seeing," ponders and contemplates their impermanent nature by the "mode of alteration."

(c) The Fifteen Kinds of Wrought Alteration in Inner Matters + the Eight Causes and Conditions of Alteration

Inner matters have fifteen kinds of wrought alteration: first, alteration wrought by phase; second, alteration wrought by color; third, alteration wrought by shape; fourth, alteration wrought by flourishing-and-declining; fifth, alteration wrought by the completeness or incompleteness of the limbs and joints; sixth, alteration wrought by toil; seventh, alteration wrought by injury from another; eighth, alteration wrought by cold and heat; ninth, alteration wrought by bodily posture; tenth, alteration wrought by contact-and-encounter; eleventh, alteration wrought by defilement; twelfth, alteration wrought by disease; thirteenth, alteration wrought by dying-and-passing; fourteenth, alteration wrought by the bruised-and-purple [corpse] and the rest; fifteenth, alteration wrought by the total non-appearance and utter extinction of everything. 　And there are eight kinds of causes and conditions of alteration: first, the accumulation and storing-up over time; second, injury from another; third, loss through use; fourth, the alteration of the seasons; fifth, being burned by fire; sixth, being washed away and rotted by water; seventh, being fanned dry by wind; eighth, the meeting with a differing condition. 　〔The eight causes and conditions explained one by one〕 First, accumulation and storing-up over time: material dharmas, though set down and guarded in a good place, of themselves decay after long time has passed, and a decline and alteration of their material appearance can be got. Second, injury from another: if the various material dharmas are struck and injured by another in various ways, then in various ways their shape alters. Third, loss through use: the various material things belonging severally to owners, by the power of the user's using them, decline and alter. Fourth, the alteration of the seasons: in autumn and winter the groves, medicinal herbs, flowers, leaves, and fruits wither yellow and fall; in spring and summer the branches, leaves, flowers, and fruits are green and luxuriant. Fifth, being burned by fire: a great fire, running wild, burns up villages, towns, kingdom-capitals, and royal cities, and all become ash and cinders. Sixth, being washed away and rotted by water: a great flood, overflowing, sweeps away villages, towns, kingdom-capitals, and royal cities, and all are drowned. Seventh, being fanned dry by wind: a great wind, blowing and fanning, dries up wet clothes, wet ground, crops, and groves. Eighth, the meeting with a differing condition: on the occasion of a pleasant-feeling contact when one is experiencing pleasant feeling, one meets a painful-feeling contact; on the occasion of a painful-feeling contact when one is experiencing painful feeling, one meets a pleasant-feeling contact; on the occasion of a neither-painful-nor-pleasant-feeling contact one meets a pleasant-feeling contact or a painful-feeling contact; again, one who has craving meets a condition for anger, the entangling craving is stilled and an entangling anger is aroused, and it is likewise for one who has anger or delusion meeting a condition for the arising of an affliction of another kind; again, just as when eye-consciousness is present before one, on meeting a further object and further condition of sound, smell, taste, touch, and the like, a consciousness of another kind arises — all the rest is to be understood in accordance with principle. This is named the eight kinds of causes and conditions of alteration — all the alteration belonging to every material and non-material dharma is by these eight causes and conditions; apart from these there is nothing further, whether beyond or in addition. 　〔By the attention of direct seeing, contemplating inner matters by fifteen modes〕 First, alteration of phase: seeing that oneself or another, from the phase of youth down to the phase of old age, passes through a succession of conditioned states differing before and after and not resembling one another, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Second, alteration of color: seeing that there was formerly a fine color, the skin fresh and lustrous, and afterward seeing an ill color, the skin withered and dried, and later again seeing a fine color, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Third, alteration of shape: as with color, this too — by way of fatness and leanness — should be understood likewise. Fourth, alteration of flourishing-and-declining: seeing that one's kin and wealth-position first flourish, then decline, then flourish again, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fifth, alteration of the limbs: seeing the limbs and joints first without lack or diminishment, then with lack or diminishment (whether wrought by a king, a robber, a human, or a non-human), seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Sixth, alteration of toil: seeing the body utterly wearied with toil (by galloping, leaping, hopping, riding, or the various swift bodily actions), and afterward seeing it freed from utter weariness, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Seventh, alteration of injury from another: seeing the body ruined by knife, staff, whip, hide-thong, spear, lance, and the like, or injured by the malignant venomous contact of mosquitoes, gadflies, snakes, and scorpions, and afterward seeing it not altered, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Eighth, alteration of cold and heat: seeing that in the very cold the body is not at ease, huddles and shivers, and is beset and oppressed by freezing cold, longing to meet warmth and sun; in the very heat the body is at ease, is parched and streams with sweat, and is beset and oppressed by heat and thirst, longing to meet coolness; and coming again to a cold time it is as before, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Ninth, alteration of posture: seeing that in walking, standing, sitting, and lying, in any one posture, [the body] is either impaired or benefited, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Tenth, alteration of contact-and-encounter: by a contact-and-encounter conforming to pleasant-feeling contact, when experiencing pleasant feeling, one can of oneself discern the phase of pleasant feeling; it is likewise for discerning the phase of painful feeling and of neither-painful-nor-pleasant feeling; discerning that these feelings, before and after, are altering — that they are of a ceaselessly-new nature, not an old-and-enduring nature; that they either increase or decrease; that they are but momentary, coming spontaneously to the fore and then straightway altering and breaking up — seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Eleventh, alteration of defilement: knowing the mind that previously arose as having-craving / free-of-craving, having-anger / free-of-anger, having-delusion / free-of-delusion, and the mind defiled or not defiled by any of the secondary afflictions; and knowing further that the mind-continuum, by the afflictions and secondary afflictions, in its earlier and later states enters into an altering or a non-altering nature — seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Twelfth, alteration of disease: seeing that oneself or another, first without disease, at ease, strong and vigorous, afterward meets grave disease with a fierce contact of painful feeling and sharp bodily pain, and later again is without disease, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Thirteenth, alteration of dying-and-passing: seeing that one now living, at ease and abiding, at a later time dies and passes, having only a corpse, empty and without mind-consciousness, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fourteenth, alteration of the bruised-and-purple and the rest: seeing that after death the corpse comes to the phase of being bruised-and-purple, the phase of festering-and-rotting, down to the phase of the chained bones, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fifteenth, alteration of the total non-appearance and utter extinction: seeing that the phase of the chained bones at yet another time also does not appear, all decaying, scattering, and worn to extinction, in every way no longer seen by the eye, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Thus, by the power of the attention strengthened by direct seeing, he contemplates by fifteen kinds of mode the impermanent nature of the various alterations in inner matters.

(d) The Sixteen Kinds of Alteration in Outer Matters

Having contemplated the inner matters, he next contemplates the impermanent nature of the various alterations in the sixteen outer matters: first, the matter of ground: seeing that this locality formerly had no practice-place, heavenly temple, dwelling-house, marketplace, city-wall, and the like built and set up, and afterward seeing them newly built and well adorned, and again seeing them worn and old, collapsed and cracked, fallen and ruined, breached and gapped, burned by fire and washed by water, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Second, the matter of parks: seeing that the parks and gardens, medicinal herbs, groves, flowers, fruits, branches, and leaves were formerly luxuriant, green and lovable, and afterward seeing them withered, without flower or fruit, their boughs and leaves fallen, burned by fire and washed by water, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Third, the matter of mountains: seeing that its groves are dense and lush, its towering rocks steep and craggy, and afterward seeing them worn away and ruined, high and low uneven, burned by fire and washed by water, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fourth, the matter of water: seeing that the rivers, canals, ponds, and springs first surge with billows and overflow, brimming with sweet water, and afterward seeing them dried up and run dry, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fifth, the matter of work: seeing that the trades of pursuing profit, herding, farming, craftsmanship, right disputation, sailing, and the like first flourish and afterward decline, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Sixth, the matter of storehouses: seeing that the various storehouses are at one time brimful and at one time exhausted, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Seventh, the matter of food-and-drink: seeing that food-and-drink at one time is not yet prepared, at one time is prepared, at one time enters the mouth and, chewed by the teeth and mixed with saliva, is swallowed bit by bit, at one time enters the belly and is gradually digested, and at one time is transformed into feces and urine and flows out, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Eighth, the matter of conveyances: seeing that the various conveyances are first newly fine, adorned and lovable, and afterward worn out and stripped of adornment, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Ninth, the matter of clothing: seeing that clothing at one time is newly made, at one time worn out, at one time fresh and clean, at one time soiled and greasy, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Tenth, the matter of ornaments: seeing that ornaments at one time are not yet made, at one time already made, at one time firm and solid, at one time broken, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Eleventh, the matter of dance, song, and music: seeing that dance, song, and instrumental music, now the various tunes and airs, arise differently and pass away differently, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Twelfth, the matter of perfume, garlands, and unguents: seeing that the various perfumes and garlands are first fresh, glossy, and fragrant, and afterward wilted, faded, foul, and rotten, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Thirteenth, the matter of requisites: seeing the alteration, before and after, of their being not yet made, already made, complete, or broken, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fourteenth, the matter of lights: seeing the arising-and-ceasing alteration of the various brightnesses and darknesses, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. Fifteenth, the matter of the attendance of men and women: seeing that they either decline or flourish, not abiding firm for long, seeing this alteration, he reflects: "These conditioned things are impermanent in nature." Why? Because the before-and-after alteration of this matter is directly observable. 〔The treatise-text extensively explains these fifteen segments, speaking of the two matters of food and drink combined as the one segment "food-and-drink."〕 　〔A summary of the outer matters〕 All these outer matters, the conditioned things — the former six kinds (ground · park · mountain · water · work · storehouse, that is, "the matters received-and-retained"), and the latter ten kinds (food · drink · conveyance · clothing · ornaments · dance-song-music · perfume-garlands-unguents · the requisites of livelihood · the various lights · the attendance of men and women, that is, "the matters that are requisites of the body") — in short, it should be known that their nature is all impermanent (because the shifting and turning of their form and appearance can presently be got). By the aforesaid modes of alteration, by the power of the attention strengthened by direct seeing, he contemplates with respect to the inner and outer matters, as is fitting, by the mode of alteration, that all is of the nature of impermanence; and thereby, regarding the impermanent nature that is the alterations, which is "directly seen, not contrary [to seeing], not [known] through another's condition, not drawn forth by another," he in recollection contemplates and, with close scrutiny, comes to a settled determination — and this is what is named "the attention strengthened by direct seeing."

(e) Inference — Momentary Arising-and-Ceasing · Refuting the Doctrine of a Sovereign Lord

Now, by the power of the attention strengthened by direct seeing, having contemplated the impermanence that is alteration: those material conditioned things do indeed presently have a momentary arising-and-ceasing, a decaying impermanence, but because it is subtle, it is not got by direct perception; therefore one must, in dependence on the attention strengthened by direct seeing, "rightly infer." 　How does he infer? Thus: those conditioned things must have a momentary arising-and-ceasing, a decay, before they can have alteration before and after; it is not that they can have alteration while abiding thus 〔unchanging〕 — therefore the conditioned things must have a momentary arising-and-ceasing. Again: by this and that concurrence of conditions, thus and thus do the conditioned things get to arise; having arisen, without waiting for a cause-and-condition of decay, they decay of themselves. Therefore that "cause-and-condition of alteration" (the former eight causes and conditions) is merely the "cause-and-condition of the arising of alteration" that can make the conditioned things shift and turn and arise, and is not the "cause-and-condition of the decay" of the conditioned things. Why? Because after the conditioned things, together with the world's directly-seen cause-and-condition of decay, have decayed, a "dissimilar" arising can afterward be got, and it is not that everything altogether does not arise; or there are conditioned things after whose decay every arising is altogether ungettable (as when boiled water and the like at last are all used up, or after the disaster-fire has burned the receptacle-world there is no ash or cinder, down to where not even a remaining shadow can be got) — that too is because the causes-and-conditions, one after another turning and gradually diminishing to the point of exhaustion, at last become altogether nonexistent; it is not that the "fire" does such a thing. Therefore the alteration is, by the aforesaid eight causes and conditions, made to arise as alteration and then decays of itself. Thus, by the power of the attention of inference, by the "mode of decay," he gains a settled determination regarding the momentary arising-and-ceasing, the decaying impermanence, of the conditioned things. 　Having gained the determination regarding this matter, he should then rightly infer regarding "the arising of the conditioned things of other lives, which is not directly seen." How does he infer? Thus: sentient beings can presently be got as having various differences — some of fine color, some of ill color, some of high clan and lineage, some of low clan and lineage, some rich, some poor, some of great kindred, some of small kindred, some long-lived, some short-lived, some dignified and grave in speech, some not; some of sharp faculties, some of dull faculties; all these differences of sentient beings can only be established by there being a difference of "action-deeds," and not by there being no action-deeds. Thus the differences in the color-classes of sentient beings must be by former-life wholesome and unwholesome actions performing and increasing the various kinds; by that cause-and-condition the difference of their present self-body arises, and one should not take "the transformation of a Sovereign Lord" as its cause. Why? If one says that the transformation of a Sovereign Lord, as cause, can produce the conditioned things — do these produced conditioned things use only that Sovereign Lord as their condition? Or must they await further conditions before the Sovereign Lord can transform them? If they use only the Sovereign Lord as their condition, then the conditioned things, together with the Sovereign Lord, should originally exist — why need they arise anew? If one says the Sovereign Lord's self-nature first exists and then the conditioned things arise, then the conditioned things are not aroused with only the Sovereign Lord as their condition. If one says the Sovereign Lord, following upon his own wish, effort, and prayer, can then create — then this too uses "wish" as a cause-and-condition, and not the Sovereign Lord alone. If so, this "wish" — is it with cause or without cause? If one says it is with cause, and takes the Sovereign Lord as its cause, this is the same fault as stated before, and does not accord with principle; if one says this wish further has some other cause, then, just as with "wish," so effort and prayer, apart from the Sovereign Lord, have another dharma as their cause — and thus all conditioned things should likewise use another dharma as their cause; why falsely posit that useless Sovereign Lord? By the power of the attention strengthened by inference of this and the like kind, he gains a settled determination regarding the arising of the conditioned things of "there being other lives." 　Thus, in brief, by the power of the three kinds of strengthened attention he ponders and contemplates the impermanent nature of the inner and outer conditioned things: first, the power of the attention strengthened by pure faith; second, the power of the attention strengthened by direct seeing; third, the power of the attention strengthened by inference.

(f) The Five Modes of Impermanence · Entering into the Mode of Suffering · the Mode of Emptiness · the Mode of No-Self

Among the five modes "conducive to the cultivation of impermanence" set out before, the mode of alteration and the mode of decay have already been discussed. 　How again does he contemplate the nature of impermanence by the "mode of separation"? In dependence on the two kinds of separation, inner and outer, it should be known that conditioned things are impermanent. In dependence on inner separation: as when a certain man was formerly a master over others, neither slave nor servant, able to use [things] of himself and able to drive others to do work, and at a later time loses his master-nature and his not-being-slave-or-servant nature, and turns to acquire the nature of "another's slave" and of "one who is driven" — with respect to the master-nature and the like, this is named separation-impermanence. In dependence on outer separation: the requisites of livelihood, wealth, and treasure present before one, which had not yet altered, had not yet been separated and decayed, at a later time are plundered by a king, a robber, one unloved, or a co-owner of the property, or are lost through an evil-doing endeavor, or are sought by some means and not got. This kind is named coming to know impermanence by the mode of separation. 　How again does he contemplate the nature of impermanence by the "mode of dharma-nature"? Thus: all the impermanence of alteration, the impermanence of decay, and the impermanence of separation, which in the present world have not yet come together, "will be" this dharma-nature in the future world; to penetrate as it really is that these conditioned things will have this dharma-nature in the future world — this kind is named penetrating "the impermanence of dharma-nature." 　How again does he contemplate the nature of impermanence by the "mode of coming-together"? Thus: this impermanence of alteration, of decay, and of separation comes together and appears in the present world; to penetrate as it really is that these conditioned things come together and appear in the present world — this kind is named penetrating "the impermanence of coming-together." As to the "five natures of impermanence" of these inner and outer conditioned things, by five modes, as is fitting, he cultivates the attention and cultivates it much, and gains a settled determination. 　Thus, by "the principle that establishes and proves" and by "the strengthening of cultivation," having gained the determination regarding the mode of impermanence, from this without interval he enters into the "mode of suffering," reflecting thus: these conditioned things are all impermanent; being impermanent, they must decidedly be of the dharma-nature of "having birth"; being of the nature that is born, there is the suffering of birth; there being the suffering of birth, it should be known that there is also the suffering of aging, sickness, and death, the suffering of meeting the hated, the suffering of parting from the loved, and the suffering of not getting what is sought. Thus, by the "mode of the unlovely," he enters into the mode of suffering. 　Thus again, with respect to all the aggregates that are "with-outflow, with-appropriation, and conducive to pleasant feeling," by the "mode of bondage-and-fetter" he enters into the mode of suffering. Why? Because at the place of the fetter of craving and the like, the fetter of craving and the like arises, and at the place of the bond of greed and the like, the bond of greed and the like arises, and thus one is able to gather and amass the whole great heap of suffering — birth, aging, sickness, death, grief, lamentation, sorrow, pain, and every disturbance. 　Thus again, with respect to all the aggregates that are "with-outflow, with-appropriation, and conducive to the neither-painful-nor-pleasant," by the "mode of the insecure" he enters into the mode of suffering. Why? All the aggregates that are with-outflow, with-appropriation, and conducive to the neither-painful-nor-pleasant are pursued by the seeds of suffering and pleasure that operate together with the coarse-and-heavy, and are the suffering of suffering, the suffering of decay, and unliberated; therefore all is a dharma of impermanent cessation. Thus the practitioner: with respect to the conditioned things conducive to pleasant feeling and to pleasant feeling itself, by the mode of bondage-and-fetter he enters into the "suffering of decay"; with respect to the conditioned things conducive to painful feeling and to painful feeling itself, by the mode of the unlovely he enters into the "suffering of suffering"; with respect to the conditioned things conducive to neither-painful-nor-pleasant feeling and to neither-painful-nor-pleasant feeling itself, by the mode of the insecure he enters into the "suffering of conditioning." 　Thus, by the strengthening power of the mode of bondage-and-fetter, the mode of the unlovely, and the mode of the insecure, he speaks thus with respect to the three feelings: "all feelings whatsoever are suffering." This is named entering into the mode of suffering, having the mode of impermanence as attention going before. 　〔The mode of emptiness〕 He reflects again thus: I have now only the faculties, only the objective fields, only the feelings that arise from them, only their mind, only the dharmas that are the "I and mine" of mere designation, only their view, only mere positing — this much can be got, and apart from this there is nothing further, whether beyond or in addition. Thus there are only the aggregates that can be got, and within the aggregates there is nothing "constant, enduring, abiding, and sovereign," whether called a self or called a sentient being, or here called the one who is born, the one who ages, the one who is sick, the one who dies, or called the one who can perform the various deeds and can receive the various fruits and maturations — hence all the conditioned things are empty, because they are without a self. This is named entering into the mode of emptiness by the "mode of the ungettable." 　〔The mode of no-self〕 He reflects again thus: all the conditioned things are conjoined with their own particular mark, and with the mark of impermanence and the mark of suffering; and, being all born from conditions, they gain no self-determination; not being self-determining, they are none of them a self. This is named entering into the mode of no-self by the "mode of the not-self-determining."

(g) The Ten Modes Gathered into the Four Modes

Thus the practitioner, gathering these ten modes into four modes, comes by the four modes to know the aspect of the truth of suffering: the mode of impermanence is what is gathered by five modes (the mode of alteration, the mode of decay, the mode of separation, the mode of dharma-nature, the mode of coming-together); the mode of suffering is what is gathered by three modes (the mode of bondage-and-fetter, the mode of the unlovely, the mode of the insecure); the mode of emptiness is what is gathered by one mode (the mode of the ungettable); the mode of no-self is what is gathered by one mode (the mode of the not-self-determining). By the ten modes he enters into the four modes.

4 · The Four Modes of the Truth of Origination

Having by the four modes rightly awakened to the aspect of the truth of suffering, he then contemplates of this truth of suffering: "By what cause? By what origination? By what arising? By what condition?" — by cutting off that, suffering too is cut off along with it; thus, by the four modes of the truth of origination he comes to know the aspect of the truth of origination: knowing that "craving" can draw forth suffering, it is therefore named "cause"; having drawn forth suffering, it can also gather and amass so as to make it arise, and is therefore named "origination"; having already produced suffering, it makes it arise, and is therefore named "arising"; and because it can receive-and-retain the seeds of the future sufferings, and in due order draws forth and gathers the sufferings, it is therefore named "condition." 　There is a further distinction: knowing that "craving" is the cause of "grasping" 〔hence named cause〕; and can gather-and-amass — being the cause of that grasping's being present 〔hence named origination〕; and can give arising — with existence at the head, gathering the future birth 〔hence named arising〕; and can draw forth — being the condition of the sufferings of aging, sickness, death, and the like that have birth as their condition 〔hence named condition〕; as is fitting, they should be known as named cause, origination, arising, and condition. 　★ There is a further distinction: rightly knowing that "the latent proclivity of affliction is attached to a support, and the latent proclivity of craving and the like is the cause of the arising of the after-existence of the future world" 〔hence named cause〕; and rightly knowing that "the enwrapment produced from it," as is fitting, is origination, arising, and condition — namely: the "craving for after-existence" can gather-and-draw-forth, and so is "origination"; and this craving for after-existence further arouses "the craving operating together with delight-and-greed"; and this craving operating together with delight-and-greed is further the condition for the many various delights-and-cravings. Thus, in dependence on the latent proclivity of craving and the like and the three kinds of enwrapment, being able to produce after-existence and to arouse the distinctions of the various cravings, they are therefore named cause, origination, arising, and condition. Thus the practitioner, by the four kinds of mode, comes to know the aspect of the truth of origination.

5 · The Four Modes of the Truth of Cessation · the Four Modes of the Truth of the Path

Having rightly awakened to the aspect of the truth of origination, he then rightly awakens: because this truth of origination has "ceased and been stilled without remainder," it is named "cessation"; because all the truth of suffering is "quiescent without remainder," it is named "stilling"; because this very cessation-and-stilling is the foremost, is the most excellent, is the unsurpassed, it is named "the sublime"; because it is constant and abiding and is a permanent going-forth-and-departure, it is named "departure." Thus the practitioner, by the four kinds of mode, comes to know the aspect of the truth of cessation. 　Having rightly awakened to the aspect of the truth of cessation, he then rightly awakens to "the true path of counteraction": because with respect to the objects to be known it can thoroughly seek out the meaning 〔hence named the path〕, because it can truly seek out the meaning 〔hence named the fitting〕, because it turns in accordance by way of the four gateways 〔hence named the coursing〕, because it wholly and singly tends toward nirvāṇa 〔hence named the going-forth〕 — it is therefore named the path, the fitting, the coursing, and the going-forth. Thus the practitioner, by the four kinds of mode, comes to know the aspect of the truth of the path. 　This is what is named the attention that apprehends the aspect of "the inward direct realization of the four noble truths."

6 · The Support That Is the Seed of the Knowledge of Dharmas and the Knowledge of the Kinds

Having thus inwardly, with respect to the directly-seen aggregates, in dependence on the principle of the truths, without error pondered and rightly contemplated, he then, with respect to the remaining aggregates that are "of a different portion of realms and not directly seen," contemplates by inference: namely, that those aggregates which are conditioned and with-outflow, in every place, in every kind, at every time, have such a dharma, fall under such a principle, have such a nature; that all cessation of them is a permanent quiescence, a constant abiding at ease; that all the path with respect to them can permanently cut off and be an ultimate going-forth-and-departure. It should be known that here: whether it be the "knowledge of the truths" with respect to the directly-seen aggregates, or the "knowledge of the truths by inference" with respect to the remaining objects of a different portion of realms and not directly seen — this is the support that is "able to produce the seed of the knowledge of dharmas and the knowledge of the kinds." 　Again, this attention that apprehends the aspect, it should be known, is still interspersed with "hearing and reflection."

7 · The Attention of Resolute Conviction — the Knowledge of the Boundless · the Subduing of the Conceit "I Am" · Taking Mind as the Object of Mind

If the practitioner of contemplation, with respect to the truths, thus repeatedly rightly contemplates, and by the sixteen modes has gained a settled determination regarding "the principle that establishes and proves" of the four noble truths, and then, with respect to the truths' "being of the fullest extent and being just as it is," surpassing the attention interspersed with hearing and reflection, wholly and singly arouses the resolute conviction of cultivation — this is what is named the attention of resolute conviction. 　This attention takes only the field of the truths as its object, and is wholly and singly within meditative concentration. Cultivating this and cultivating it much, within the field of the two truths of suffering and origination he gains "the knowledge of the boundless." By this knowledge he comes to know impermanence, and arouses "the resolute conviction of the boundlessness of impermanence"; thus coming to know suffering and the rest, he arouses "the resolute conviction of the boundlessness" of suffering, emptiness, no-self, evil conduct, going to evil destinies, flourishing-and-declining, and the aging, sickness, death, grief, lamentation, sorrow, pain, and every disturbance. This "boundlessness" is the flowing-and-turning of birth-and-death: these dharmas are boundless and limitless, down to where the flowing-and-turning of birth-and-death does not cease, and there are constantly such dharmas; only the ceasing-and-stilling of birth-and-death without remainder — this can be stilled, and there is no other means of stilling. With respect to just such dharmas of the various existences and destinies, of death and birth, by "the mode of wishlessness, the mode of relying on nothing, the mode of deep loathing-and-repulsion" he arouses resolute conviction, and diligently cultivates the attention of resolute conviction. And with respect to these various existences and various births he is, in the strengthened resolve, deeply and in his heart loathing and dreadful, and with respect to nirvāṇa he arouses in his heart, following upon a single practice, a deep aspiration and delight. 　Through the long night, his mind has loved and delighted in the worldly forms, sounds, smells, tastes, and touches, and has been nourished and heaped up by forms, sounds, smells, tastes, and touches; by this cause-and-condition, though in his heart he deeply aspires and delights in nirvāṇa, yet he cannot enter into it, cannot realize its purity, cannot abide in it, cannot be resolutely convinced of it, and his mind draws back; with respect to the realm of quiescence he has not yet been able in his heart to give rise to a deep looking-up-and-longing, and, having moreover misgivings, his mind repeatedly loathes-and-departs and is startled-and-dread. Though with respect to all the two truths of suffering and origination he repeatedly and deeply in his heart loathes-and-departs and is startled-and-dread, and with respect to nirvāṇa he repeatedly arouses a deep aspiration-and-delight, still he cannot in his heart deeply enter in. Why? Because he still has "a coarse-grade conceit 'I am' that can obstruct direct realization" which enters into the attention, operating with interval and without interval, reflecting thus: "I have long flowed-and-turned in birth-and-death, I shall again flow-and-turn in birth-and-death; I shall be able to enter into nirvāṇa, I cultivate the various wholesome dharmas for the sake of nirvāṇa; I can contemplate suffering as truly being suffering, I can contemplate origination as truly being origination, I can contemplate cessation as truly being cessation, I can contemplate the path as truly being the path; I can contemplate emptiness as truly being emptiness, I contemplate the wishless as truly being wishless, I contemplate the markless as truly being markless; such dharmas are what I possess." By this cause-and-condition, though in his heart he deeply aspires and delights in nirvāṇa, yet his mind cannot enter into it. 　Having come to know that this conceit "I am" is an obstruction, he can then swiftly, with wisdom, penetrate it, and cast off the attention that "operates spontaneously in accordance [with the conceit]," subdue every outer object to be known, and enter into the attention; proceeding in accordance with the attention, he singly and diligently, without interval, contemplates the noble truths; whenever a mind that has arisen fades and ceases, without interval a later mind arises to attend and contemplate, flowing on skillfully without interruption. Having thus "taken mind as the object of mind, singly diligent and without relief," he can cause that "coarse-grade conceit 'I am,' entering into the attention and obstructing direct realization," to have no room to arise.

8 · Entering into the Four Truths · Warmth · Summit · Acceptance · the Supreme Worldly Dharma

Thus the practitioner who diligently cultivates yoga: contemplating that the mind-continuum, turning-and-turning, is severally different, arising ever-newly, either increasing or decreasing, but momentary, coming spontaneously to the fore, altering before and after, is of the nature of impermanence; contemplating that the mind-continuum, being what is gathered under the "appropriating aggregates," is of the nature of suffering; contemplating that the mind-continuum, being "apart from a second dharma" (having no second self-dharma), is of the nature of emptiness; contemplating that the mind-continuum, being born from a concurrence of conditions and gaining no self-determination, is of the nature of no-self — this is named entering into the truth of suffering. Next, contemplating that the mind-continuum has craving as its cause, its origination, its arising, its condition — this is named entering into the truth of origination. Next, contemplating that the discriminating cessation belonging to this mind-continuum is of the nature of permanent cessation, permanent stilling, permanent sublimity, permanent departure — this is named entering into the truth of cessation. Next, contemplating that the ultimate counteraction of this mind-continuum, the path that tends toward cessation, is of the nature of the true path, the true fitting, the true coursing, the true going-forth — this is named entering into the truth of the path. 　Thus, what was formerly not yet well contemplated is now, by the well-set attention as skillful means, contemplated; and by the subtle-and-fine wisdom he can rightly enter into the four noble truths; and, drawing near to, cultivating, and cultivating much this very wisdom, the right knowledge that "the object-that-apprehends and the object-apprehended are equal-and-equal" gets to arise. By its arising, he can cut off all the coarse-grade active conceit "I am" that "obstructs the loving delight in nirvāṇa"; and with respect to nirvāṇa he deeply and in his heart aspires and delights, and can swiftly enter in, his mind not drawing back, free of every dread, and receiving-and-retaining a strengthened resolve, glad and pleased. 　Thus the practitioner, with respect to the noble truths: 　Warmth — when the "knowledge that the object-that-apprehends and the object-apprehended are equal-and-equal" that is gathered by "lesser acceptance" arises, it is named warmth. 　Summit — when the knowledge that the object-that-apprehends and the object-apprehended are equal-and-equal that is gathered by "middling acceptance" arises, it is named summit. 　The acceptance in accord with the truths — when the knowledge that the object-that-apprehends and the object-apprehended are equal-and-equal that is gathered by "superior acceptance" arises, it is named the acceptance in accord with the truths. 　Having thus cut off the obstructing coarse-grade conceit "I am," and, with respect to nirvāṇa, received-and-retained a strengthened resolve, glad and pleased, he can then cast off all the preparatory effort of "the further and further contemplating mind," and abide in a mind that is "without preparatory effort and without discrimination." At this time his mind "seems to cease but has not really ceased, seems to be without an object yet is not without a condition"; and at this time his mind is quiescent, "seeming as though secluded yet not 〔truly〕 secluded"; and at this time he is not overcast by delightful sleep, but has only a distinct tranquillity-practice, neither high nor low. 〔A distinction〕 There is another sort, the dark-and-dull, foolish person, overcast by delightful sleep, who within the "mind that seems to cease but has not really ceased" gives rise to overweening conceit, calling himself [one of] direct realization — this is not [true direct realization]. Having thus gained the "mind that tends toward direct realization," he will before long enter into the correct-nature-that-departs-from-birth. 　The supreme worldly dharma — at just such a phase of the quiescent mind, the last moment of the non-discriminating mind, from this without interval, gives rise to an inward attention with respect to the aforecontemplated principle of the noble truths, and this is what is named the supreme worldly dharma. From this onward the supramundane mind arises, not a worldly mind; this is the last boundary, the very verge, of the worldly conditioned things, and is therefore named the supreme worldly dharma.

With no interval after the highest-worldly dharmas, the transcendent mind arises — and this leaf is the ultimate consummation of the Śrāvaka Stage: the path of seeing (all that is to be eliminated by the path of seeing across the three realms is eliminated forever · the three fruits are gained) → the naming of direct realization → the four knowledges · the fourfold pure faith → the path of cultivation (progressively eliminating the afflictions of cultivation) → the intrinsic nature of cultivation · the eight acts of cultivation · the eleven classes of cultivation → the attention of joy-gathering → the vajra-like meditative concentration (the knowledge of exhaustion · the knowledge of non-arising · becoming an arhat · the ten [dharmas] of the adept · the three abidings) → the qualities of the arhat (the utmost limit of the holy life · the six constant abidings · nirvāṇa with and without remaining basis) → the general conclusion of the Śrāvaka Stage. The technical terms are kept as of old; every phrase is rendered into today's language, adding no doctrinal exposition, citing no treatise, glossing no Sanskrit; where the treatise-text is compressed, it is filled back in within 〔 〕.

1. The Path of Seeing — What Is to Be Eliminated by the Path of Seeing Is Eliminated Forever · the Three Fruits

With no interval after the highest-worldly dharmas, one raises an inward attention upon the principle of the noble truths contemplated before; with no interval after that attention, then — following the truths contemplated before in their proper sequence, whether among the noble truths that are directly seen or those not directly seen — there arises, in due order, the "non-discriminating decisive knowledge, the directly-seeing knowledge." Because this arises, all the coarse-and-heavy of the classes of affliction that are bound to the three realms, that are to be eliminated by the path of seeing, and that are "attached to the basis," are all eliminated forever. Because of this eliminating-forever:

　If one has already, beforehand, become free of craving for the desire realm, then, having now entered this direct realization of the truths, he gains the "fruit of the non-returner" — he should be known to be no different from the one who was said before to be free of craving, yet here there is a slight difference: he will take a birth by transformation, and precisely there will attain final nirvāṇa, no longer returning to be born again in this world.

　If one has beforehand "become doubly free of craving for the desire realm," then, having now entered the direct realization of the truths, he gains the "fruit of the once-returner."

　If one has beforehand not yet become free of craving for the desire realm, then, having now entered the direct realization of the truths, the coarse-and-heavy is stilled forever, and he gains the "fruit of the stream-enterer."

2. The Naming of Direct Realization — the Kṣatriya Simile

Because the "knowing knowledge" and the "known object" join together without discord and observe [each other] face to face, it is therefore named "direct realization." Just as a kṣatriya and a kṣatriya join together without discord and observe [each other] face to face, and this is named direct realization; and the brahmin and the rest should be understood likewise.

3. The Four Knowledges · the Many Marks of the Direct Realization of the Truths · the Fourfold Pure Faith

This too accomplishes many marks: by realizing this direct realization of the truths, one obtains the "four knowledges" — that is, because one well seeks out [the truth] within all the attentions, whether while moving or while staying, one gains "the knowledge that there is only dharma, the knowledge that is not [of] annihilation, the knowledge that is not [of] permanence, and the knowledge that conditioned formations are dependently arisen and like an illusion." Further: even if, while coursing among sense-objects, he should — through a lapse of mindfulness — give rise to fierce enwrapping afflictions, a single moment of attention swiftly dispels them; and he is able, once and for all, not to fall into the evil destinies; he will never deliberately transgress what he has trained in, and will not take the life even of an animal (a beast); he will never turn back or cast aside what he has trained in; he is no longer able to commit the five acts of immediate [retribution]; he knows for certain that pain and pleasure are not made by oneself, not made by another, not made by both oneself and another, and do not arise "without cause, made neither by oneself nor by another"; he will never seek to take a non-Buddhist as his teacher, nor conceive of such a one as a field of merit; toward other ascetics, brahmins, and the like, he will never watch their mouth and countenance 〔he does not rely on another's expression〕; he sees the dharma for himself alone, gains the dharma, knows the dharma, and realizes the very source and bottom of the dharma, crossing beyond doubt and hesitation, not [depending] on other conditions; regarding the teaching of the Great Master (the Buddha), he is not led by another; among the dharmas he gains fearlessness; he will never falsely reckon worldly auspicious signs and good omens to be purity; he will never again undergo an eighth existence-and-birth; and he fully accomplishes the "four kinds of pure faith."

　For such a practitioner: up to and before the highest-worldly dharmas, [his attention] is named the "attention of resolute conviction"; and from the direct realization of the noble truths onward, until he has eliminated forever all the afflictions to be eliminated by the path of seeing, [his attention] is named the "attention of seclusion."

4. The Path of Cultivation — Progressively Eliminating the Afflictions of Cultivation · the Fruit of the Once-Returner / Non-Returner · the Attention of Investigation

From this point onward, in order to progressively eliminate the afflictions "to be eliminated by cultivation," he cultivates the path he has gained yet more, again and again; and having eliminated forever the higher-grade and middle-grade afflictions of the desire realm, he gains the "fruit of the once-returner" — the various marks are as with the fruit of the stream-enterer, to be understood here likewise, yet with a slight difference: if, while coursing among sense-objects, at a spot able to conform to a higher-grade, fierce enwrapping affliction, he should, through a lapse of mindfulness, momentarily give rise to a faint, feeble enwrapping affliction, he at once brings an attention to bear and swiftly dispels it; he will come to be born in this world but a single time, and will then be able to bring about, once and for all, the limit of suffering. 〔Eliminating further〕, he gains the "fruit of the non-returner" and the marks of the non-returner, as already said before.

　Here it should be known: through the "attention of investigation," within all cultivation of the path he investigates again and again what has been eliminated and what has not been eliminated, and duly cultivates the path he has gained.

5. Cultivation — the Intrinsic Nature of Cultivation · the Eight Acts of Cultivation · the Eleven Classes of Cultivation

Further, here: what is called the intrinsic nature of cultivation? What is called the act of cultivation? What is called the differentiation of the classes of cultivation?

　The intrinsic nature of cultivation: by an attention on the ground of concentration, one cultivates and increases the wholesome conditioned dharmas of the world and beyond the world — done without interval, done with earnest esteem — causing the mental continuum to meet with and merge into that essential nature. This is named the intrinsic nature of cultivation.

　The acts of cultivation (eight kinds): (1) There is a class of dharma that, through cultivation, is "gained" (a surpassing wholesome dharma not gained before is, through cultivation, caused to be gained). (2) Through cultivation it is "practiced" (what is already gained is caused to turn into the present). (3) Through cultivation it is "purified" (what is already gained but not yet made present is, by cultivating dharmas of its kind, caused to become present, and caused to turn pure, white, and fresh, arising). (4) Through cultivation it is "expelled" (if, through a lapse of mindfulness, a defiled dharma becomes active, then by the power of cultivating wholesome dharmas one causes [oneself] not to endure it, and cuts it off, vomiting it out). (5) Through cultivation it is "known" (a dharma to be eliminated that has not yet arisen is, by the power of cultivating wholesome dharmas, understood as a disease and, with deep mind, held in aversion; understood as a boil, as an arrow, as an obstruction, as impermanent, suffering, empty, and without self, and, with deep mind, held in aversion). (6) Through cultivation it is "eliminated" (having known thus, one cultivates again and again, an uninterrupted path arises, and the afflictions are eliminated). (7) Through cultivation it is "realized" (the afflictions being eliminated, one realizes liberation). (8) Through cultivation it is "distanced" (as one advances toward the wholesome dharmas of a higher ground, so, in just that measure, one causes the dharmas already eliminated of a lower ground to turn into the "distant portion," and so on to the ultimate). This should be known as the eight kinds of act of cultivation.

　The differentiation of the classes of cultivation (eleven kinds): (1) the cultivation of calm-abiding (that is, the nine modes of causing the mind to settle in abiding, as already said before); (2) the cultivation of insight (likewise as said before); (3) the cultivation of the worldly path (seeing the coarse mark in the lower grounds and the calm mark in the higher grounds, and so on to the [path] that can proceed to the total freedom from craving of the sphere of nothing-whatever); (4) the cultivation of the transcendent path (rightly considering that suffering is truly suffering, that origination is truly origination, that cessation is truly cessation, that the path is truly the path — and, by the uncontaminated noble path of right view and the rest, and so on to the [path] that can proceed to the total freedom from craving of the sphere of neither-perception-nor-non-perception); (5) the cultivation of the lower-grade path (by which one can eliminate the coarsest, higher-grade afflictions); (6) the cultivation of the middle-grade path (by which one can eliminate all the middle-grade afflictions); (7) the cultivation of the higher-grade path (by which one can eliminate all the last-eliminated, lower-grade afflictions); (8) the cultivation of the path of preparatory effort (by which one sets going the preparatory effort for the sake of eliminating the afflictions); (9) the cultivation of the uninterrupted path (by which one rightly eliminates the afflictions); (10) the cultivation of the path of liberation (by which, without interval after the eliminating, one realizes liberation); (11) the cultivation of the path of further distinction (by which, from that point onward, one cultivates surpassing wholesome dharmas, and so on until one has not yet given rise to the counteracting preparatory effort for the afflictions of a remaining ground, or has not yet given rise to the [effort] proceeding to the ultimate stage). This should be known as the eleven kinds of differentiation of the classes of cultivation.

　One who, cultivating thus, diligently cultivates should, from time to time, rightly investigate which afflictions have been eliminated and which have not.

6. The Attention of Joy-Gathering → the Vajra-Like Meditative Concentration

From time to time, toward the dharmas that may be held in aversion, [he sets] deep aversion; from time to time, toward the dharmas that may be gladly desired, [he sets] deep glad longing — this is named the attention of joy-gathering.

　Drawing near to, cultivating, and cultivating much just this attention of joy-gathering, there arises the meditative concentration of the last stage of the learner, likened to the vajra, "able to eliminate forever, without remainder, the afflictions to be eliminated by the path of cultivation"; because of its arising, one is able to eliminate forever all the afflictions to be eliminated by the path of cultivation.

　Question: for what cause and condition is this meditative concentration named "vajra-like"? Answer: just as the vajra, set against all the other precious things — jewel, pearl, beryl, conch and cowry, jade disc, coral, and the rest — is the most solid, able to pierce and to break the remaining treasures, while it cannot be pierced or broken by the remaining treasures; so too this meditative concentration, among the meditative concentrations of all who are still learners, is the highest, the most excellent, the most solid, able to break all the afflictions there are, and cannot be overshadowed and subdued by the "higher afflictions" — this is why this meditative concentration is named "vajra-like."

　From this vajra-like meditative concentration, without interval, one harms forever the coarse-and-heavy "seeds" of all the classes of affliction; his mind is ultimately liberated therefrom, and he realizes the final "purity of lineage." Within the ultimate exhaustion of all the afflictions, he sets going the "knowledge of exhaustion"; and because the cause is exhausted, the fruit of suffering to come is finally not born, and precisely herein he raises the "knowledge of non-arising." At this time he becomes an arhat — his contaminants exhausted, what was to be done done, nothing further to be done, his own aim realized, all the fetters of existence exhausted; he has rightly practiced the noble teaching of the Tathāgata, his mind well liberated; and he has fully accomplished the "ten dharmas of the adept" (namely the adept's right view, right thought, and so on to the adept's right liberation and right knowledge). Among the abidings and the attentions, he is able to turn as he wills, in mastery of his own mind: whatever abiding he takes joy in — whether "the noble abiding," "the heavenly abiding," or "the sublime abiding" (brahma-vihāra) — there he can settle and abide; and whatever right dharmas he takes joy in considering, able to draw forth wholesome benefits of the world or beyond the world, those he can consider.

　"The noble abiding": that is, the abiding in emptiness, the abiding in the wishless, the abiding in the markless, the abiding in the attainment of cessation. "The heavenly abiding": that is, the abidings in the meditative absorptions and in the formless [attainments]. "The sublime abiding": that is, the abiding in loving-kindness, the abiding in compassion, the abiding in sympathetic joy, the abiding in equanimity.

7. The Qualities of the Arhat

Further, at this time, at the very utmost and ultimate, finally without stain, he finally realizes the "utmost limit of the holy life": free of all the bolts and bars, he has climbed out of the deep pit and crossed the deep moat, and has been able to crush the "iṣīkā" (the lofty standard) — he is a true noble one, who has crushed and destroyed the lofty standard; he has severed the five limbs and accomplished the six limbs; he wholly guards the four bases of reliance; utterly secluded, single and truthful, casting off longing, with untroubled thought, his bodily activity stilled to rest; his mind well liberated and his wisdom well liberated; single and without companion, his right practice established, he is named "one who has drawn near to the supreme great man."

　He fully accomplishes the "six constant-abiding dharmas": having seen a form with the eye, he is without gladness and without sorrow, abiding in supreme equanimity, in right mindfulness and right awareness; likewise having heard a sound with the ear, having smelled a scent with the nose, having tasted a flavor with the tongue, having felt a touch with the body, and having cognized a dharma with the mind, he is in every case without gladness and without sorrow, abiding in supreme equanimity, in right mindfulness and right awareness.

　At this time he experiences the exhausting-forever, without remainder, of greed; the exhausting-forever, without remainder, of hatred; the exhausting-forever, without remainder, of delusion; and because that greed, hatred, and delusion are all exhausted forever, he commits no evils and draws near to the wholesome, his mind like the pure water of open space, like fine fragrant sandalwood, revered and made offering to by all the heavenly emperors and heavenly kings. Abiding in the realm of nirvāṇa "with remaining basis," he has crossed the sea of birth-and-death and reached the far shore — this is also named the sustaining of the last body possessed. And because the aggregates drawn forth by prior karma and affliction naturally cease, because there is no remaining grasping, and because there is no continuity, he attains final nirvāṇa in the realm of nirvāṇa "without remaining basis" — herein there is no "one who attains final nirvāṇa" at all, just as in birth-and-death there is no "one who transmigrates"; there is only the eternal ceasing of the mass of sufferings, the stillness, the coolness, the fading-away; only this place is the most still — namely the casting-off of all basis, the exhaustion of craving, the freedom from craving, the eternal ceasing, nirvāṇa. It should be known that herein there are marks such as these.

　The arhat, a bhikṣu whose contaminants are exhausted forever, is unable to draw near to five sorts of place: (1) he is unable deliberately to slay the life of living beings; (2) he is unable to take what is not given; (3) he is unable to engage in unchaste conduct and to practice the way of lust; (4) he is unable knowingly to speak falsely; (5) he is unable to hoard up and make use of the requisites of the desires. Thus too he is unable falsely to reckon that pain and pleasure are made by oneself, made by another, made by both oneself and another, or arise without cause, made neither by oneself nor by another; and he is unable to dread any of the "matters not to be declared"; and he is unable, upon cloud, thunder and lightning, thunderbolt, and hailstorm, and upon seeing manifold dreadful matters, to give rise to deep alarm and terror.

8. Assignment · Realizing the Ultimate by the Transcendent Path

Here it should be known: the attention subsumed under the vajra-like concentration is named the "attention of the culmination of preparatory effort"; and the attention subsumed under the highest fruit, the arhat, is named the "attention of the fruit of the culmination of preparatory effort." By such manifold attentions, one realizes the ultimate by the transcendent path.

9. The General Conclusion of the Śrāvaka Stage

All of this is named the "Śrāvaka Stage." This is the root of all the "teaching-dharma associated with the śrāvakas" spoken by all the Fully and Perfectly Awakened Ones — just as all the assemblages of names, of phrases, and of syllables are the root of the compositions, incantations, and heterodox treatises that are fashioned.