解脫道論 修地前行與等觀、方便

The maṇḍala has been made, yet the treatise does not first tell you to look at it. The first step in cultivating the earth practice is to observe the dangers of sensual desire.

Removing and Establishing

The dangers of sensual desire are presented in twenty similes, in order: bone, lump of flesh, holding fire against the wind, burning charcoal, dream, borrowed object, fruit on a tree, knife, spear, head of a venomous snake, windblown cotton, illusion, darkness, an obstructed road, delusion, a ripe thing, a restraining instrument, a thief, an enemy, and finally suffering. Every stated reason is preserved in the source order; no new grouping is imposed.

The benefits of renunciation are weighed in six contrasts: coarse and excellent, defiled and undefiled, lower and higher. After observing the dangers of sexual desire and the benefits of renunciation, the source explicitly lists three things: desire and delight arising in dependence on renunciation, faith arising in the mind, and reverence arising. They are retained according to their own clauses and are not assigned separate functions.

Before Sitting Down

After measured eating, a little walking, and washing the hands and feet, the source lists in order recollection of the Buddha's awakening, recollection of the Dhamma, and recollection of the Saṅgha. It then says that after cultivating the recollection of wholesome conduct one should gladden oneself, declaring, “I am able to obtain fulfillment in this way,” and should act courageously because without attaining renunciation one cannot long remain secure in vigor. Only then does one sit cross-legged facing the maṇḍala. First the eyes close and the mind is gathered into one; then the eyes open slightly and observe the disk indistinctly.

The Mirror

The heart of taking the sign lies in balanced observation. The eyes are not wide open; at this point the source writes in succession, 曼陀羅自性現見自性，彼分想不起, whose exact meaning and attachment remain unresolved. Nor are the eyes tightly closed, for then the maṇḍala becomes dark and its sign is not seen. The treatise gives the comparison of looking in a mirror: the face is seen in dependence on the mirror and arises from the mirror. It then explicitly says that the concentration sign arises in dependence on the maṇḍala. The four-character statement of purpose occurs twice: 為心住故, for the mind to abide.

If the sign disperses, apply inner delimitation; if it is deficient, make it full; if the mind is slack, urge it onward like a potter's wheel. When the mind abides and the sign is full, “observe equanimity.” With that, the four skillful means close.

The mirror simile applies only to taking the sign through balanced observation: the concentration sign arises in dependence on the maṇḍala, for the purpose of the mind's abiding.

---

Shi Huijing · Waken · The Path of Freedom · Preliminaries for the Earth Practice: Balanced Observation and Skillful Means · Doorway · Summer 2026

The Earth Practice Begins by Observing the Mind

Question: How is the earth practice cultivated? Answer: if a meditator wishes to cultivate the earth kasiṇa, one should first observe the dangers of sensual desire and then observe the benefits of renunciation.

Twenty Similes for the Dangers of Sensual Desire

Question: Why should the dangers of sensual desire be observed? Answer: because desire offers little savor and much sorrow and suffering; its dangers are many. Desire is like a bone, because it offers little savor. It is like a lump of flesh, because it belongs to many. It is like holding a firebrand against the wind, because it promptly burns the holder. It is like burning charcoal, because whether large or small it can scorch. It is like a dream, because it vanishes in an instant. It is like a borrowed object, because it cannot possibly be kept for long. It is like fruit on a tree, because people will climb up and break it off. It is like a knife, because it cuts. It is like a spear; the source explains this only by repeating “because it is a spear.” It is like the head of a venomous snake, because it is fearful and terrifying. It is like cotton blown by the wind, because it cannot be guarded. It is like an illusion, because it deludes foolish people. It is darkness, because nothing can be seen. It is an obstructed road, because it obstructs wholesome dharmas. It is delusion, because it causes the loss of right mindfulness. It is like something ripe, because it is about to rot. It is a restraining instrument, because beings bind one another. It is a thief, because it carries off the goods of virtue; the attachment of 功德物 in this clause is not explained here. It is an enemy, because it gives rise to contention. It is suffering, because it creates many dangers. Having thus observed the dangers of sensual desire, one should observe the benefits of renunciation. “Renunciation” here means the first jhāna and all wholesome qualities cultivated from the very beginning of going forth; this is called renunciation.

The Benefits of Renunciation

Question: What are the benefits of renunciation? Answer: the mind, free of hindrances and sovereign, abides in the happiness of quietude; it can endure pain and pleasure, abiding without forgetfulness; it broadly aids many affairs and reaches the ground of great fruit; it is worthy of offerings and brings benefit in two places—the referent of “two places” is not stated here. It is great wisdom and the locus of every wholesome quality, and is called transcending the three realms. Again, “renunciation” means departure from sexual desire. It is the stilling of the hindrances, undefiled happiness, and the supreme ground; it is the path for attaining what is supreme, through which the defilement of the mind is purified. This is a benefit produced by cultivation, happiness cultivated inwardly. Desire is coarse; renunciation is excellent. Desire has defilements; renunciation has none. Desire is lower; renunciation is higher. Desire has aversion; renunciation has none. Desire does not bear an agreeable fruit; renunciation does. Desire entails fear; renunciation is free of fear.

The Conduct before Practice

After observing the dangers of sexual desire and the benefits of renunciation in this way, a desire and delight dependent upon renunciation arises; faith and reverence arise in the mind; and one examines what ought and ought not be done. Relying on measured eating, one puts the robe and bowl in order. Without weariness in the body or lassitude in the mind, one should walk about a little. After walking, one sits and washes one's hands and feet. One should recollect the Buddha's awakening, recollect the Dhamma, and recollect the Saṅgha. Having cultivated the recollection of wholesome conduct, one should gladden oneself: “I am able to obtain fulfillment in this way.” One further reflects, “If I do not attain renunciation, I will not long remain secure in vigor”; one should therefore arouse courage. Then, neither near nor far from the maṇḍala—at the distance of a yoke or a fathom—one lays down the seat and sits cross-legged facing the maṇḍala. Keeping the body upright and raising a thought inwardly, one closes the eyes for a short time, removes distraction of body and mind, and gathers the whole mind into one. Then one opens the eyes slightly and observes the maṇḍala indistinctly.

Taking the Sign in Three Ways

The meditator directly observes the form of the maṇḍala and takes the sign in three ways: by balanced observation, by skillful means, and by freedom from disturbance.

Balanced Observation

Question: What is balanced observation? Answer: while directly observing the maṇḍala, the meditator should neither open the eyes wide nor close them tightly. Why? If the eyes are opened wide, they become fatigued. The source then reads 曼陀羅自性現見自性，彼分想不起. The precise meanings of “the maṇḍala's intrinsic nature” and “directly seeing intrinsic nature,” and how they are connected, cannot be determined here; no settled interpretation is imposed. If the eyes are closed as tightly as possible, the maṇḍala appears dark; its sign is not seen, and lassitude arises. One should therefore depart from both wide-open and tightly closed eyes and attend only to abiding upon the maṇḍala. For the mind to abide, one should observe in this way: as a person looking in a mirror sees an image of one's own face—one sees the face in dependence on the mirror, and the face-image arises from the mirror—so a meditator observing the maṇḍala sees the concentration sign arise in dependence on the maṇḍala. The sign should therefore be taken through balanced observation, for the purpose of the mind's abiding. This is taking the sign through balanced observation.

Four Skillful Means of Attention

Question: What is meant by skillful means? Answer: four skillful means of attention are stated: first, inner delimitation; second, filling the square; third, turning; and fourth, complete pervasion. When the sign is seen dispersing outward without a boundary, one should direct attention to inner delimitation. When the sign appears too small, or only half the maṇḍala is seen, one directs attention to making the maṇḍala full—to “filling the square.” When the mind is distracted or slack and weary, it should be urged and pressed onward like a potter's wheel. When the mind has come to abide, one makes the maṇḍala appear pervasive and without deficiency; at that time one should observe equanimity (觀捨). The meaning of 捨 is not explained here. This is what should be understood as skillful means.

---

Shi Huijing · Waken · The Path of Freedom · Preliminaries for the Earth Practice: Balanced Observation and Skillful Means · Vernacular · Summer 2026

The preceding passage completed the maṇḍala. This one begins with “Question: How is the earth practice cultivated?”〔T32 413a04–05〕. It first treats the dangers of desire, the benefits of renunciation, and the conduct before practice, and then explains balanced observation and four skillful means of attention.

The mirror simile occurs only in the section on balanced observation: “One should observe as a person looking in a mirror sees the image of one's face: one sees the face in dependence on the mirror, and the face arises from the mirror”〔T32 413b18–19〕. The text next says explicitly that the meditator “sees the concentration sign arise in dependence on the maṇḍala”〔T32 413b20〕. What can be established from this passage is that the concentration sign arises in dependence on the maṇḍala and that taking the sign through balanced observation is “for the mind to abide.” The scope of the mirror simile ends with this section. It cannot be extended to the rest of the passage or used to assign a further mind-and-object relation to each section.

Placed back into its question-and-answer sequence, the simile is preceded by two modes that fail to be balanced observation. With the eyes wide open, the source lists “the eyes become fatigued,” “the maṇḍala's intrinsic nature, directly seeing intrinsic nature,” and “the counterpart perception does not arise”〔T32 413b15–16〕. With the eyes closed as tightly as possible, it lists “the maṇḍala appears dark,” “one does not see its sign,” and “lassitude then arises”〔T32 413b16–17〕. The answer therefore directly requires one to leave both wide-open and tightly closed eyes and attend solely to abiding upon the maṇḍala〔T32 413b17–18〕. These results are stated item by item in the source and are retained in order here without supplying an additional psychological mechanism for either side.

This answer also connects with the preceding general heading. The source first says that the meditator directly observes the form of the maṇḍala and takes the sign in three ways—balanced observation, skillful means, and freedom from disturbance〔T32 413b12–13〕. At the close of the balanced-observation answer, the sequence is: observe the maṇḍala, see the concentration sign arise in dependence on it, take the sign by balanced observation, and state once again that this is “for the mind to abide”〔T32 413b18／413b21〕. The exact place of the mirror simile within this unit is therefore the first of the three ways of taking the sign. The dependence it explicitly states extends only to the concentration sign arising in dependence on the maṇḍala.

The First Step Is Not Looking at the Disk, but Becoming Disenchanted with Desire

“Question: How is the earth practice cultivated? Answer: if a meditator wishes to cultivate the earth kasiṇa, one should first observe the dangers of desire and should then observe the benefits of renunciation”〔T32 413a04–06〕.

Pause here and ask: the maṇḍala has been made, so why is the first step observing the dangers of desire? The treatise's next question answers for itself: “Desire has little savor and therefore much sorrow and suffering; its dangers are many”〔T32 413a07–08〕. If the mind still adheres to desire, what offers little savor and much sorrow and suffering will repeatedly pull it away; however perfectly circular the maṇḍala, one will not remain seated. Thus the earth practice begins with disenchantment toward desire: first loosen the grasp, and only then speak of taking a sign.

The source next gives twenty similes for the dangers of desire in order, beginning with “desire is like a bone, illustrating little savor”〔T32 413a08〕 and ending with “desire is suffering, because it creates many dangers”〔T32 413a18–19〕. The first five are bone, lump of flesh, holding fire against the wind, burning charcoal, and dream. The reasons attached to them in order are little savor, belonging to many, immediately burning, large and small, and vanishing in an instant〔T32 413a08–10〕. The phrase “because large and small” is retained as it stands; the passage does not explain how size serves as the reason for the burning-charcoal simile.

The sixth through tenth are borrowed object, tree fruit, knife, spear, and the head of a venomous snake. Their clauses are: its condition cannot last, people break it off, it cuts, “because it is a spear,” and it is fearful〔T32 413a10–13〕. The reason “because it is a spear” explains the spear with the same word and does not unfold its meaning; the wording is therefore preserved without another reason being supplied.

The eleventh through fifteenth are windblown cotton, illusion, darkness, an obstructed road, and delusion. The source attaches to them respectively: unable to be guarded, deluding foolish people, nothing seen, obstructing wholesome dharmas, and loss of right mindfulness〔T32 413a13–16〕. These five too are preserved only in their source wording and order.

The final five are a ripe thing, a restraining instrument, a thief, an enemy, and suffering. Their clauses are rotting, binding one another, 功德物, giving rise to contention, and creating many dangers〔T32 413a16–19〕. In “desire is a thief, because of 功德物,” the relation of 功德物 to the surrounding words is not explained here. The remaining items likewise stay in the order of the answer. As soon as the twenty are complete, the source says that, having observed the dangers of desire, one should observe the benefits of renunciation.

Unfolding the list item by item again, the first uses the bone to state little savor; the second uses the lump of flesh and gives “because it belongs to many”; the third is holding fire against the wind, followed by “because it burns immediately”; the fourth is burning charcoal, followed by “because large or small”; and the fifth is a dream, followed by “because it vanishes in an instant”〔T32 413a10〕. These five follow continuously in the source without an intervening collective name.

The sixth, the borrowed object, expressly cannot be kept long. The seventh, tree fruit, is expressly broken off by people. The eighth, the knife, expressly cuts. For the ninth, the spear, the reason remains “because it is a spear.” The tenth, the snake's head, is expressly fearful〔T32 413a10–13〕. The five from the borrowed object through the snake's head follow in this order, with the spear clause retained intact.

The eleventh, windblown cotton, cannot be guarded. The twelfth, illusion, deludes foolish people. The thirteenth, darkness, leaves nothing seen. The fourteenth, an obstructed road, obstructs wholesome dharmas. The fifteenth, delusion, causes the loss of right mindfulness〔T32 413a13–16〕. The answer moves from cotton and illusion to darkness, an obstructed road, and delusion, pairing each name with its reason.

The sixteenth, a ripe thing, is followed by “because it rots”; the seventeenth, a restraining instrument, by “because of binding one another”; the eighteenth, a thief, by “because of 功德物”; the nineteenth, an enemy, by “because it gives rise to contention”; and the twentieth, suffering, by “because it creates many dangers”〔T32 413a18–19〕. The final sentence closes with suffering and many dangers, then immediately turns to observing the benefits of renunciation.

After the long list, do not forget its exit. The treatise closes one door and opens another: “Having thus observed the dangers of desire, one should observe the benefits of renunciation. What is called renunciation means the first jhāna and the wholesome qualities cultivated from the very beginning of going forth; this is called renunciation”〔T32 413a19–21〕. The definition of renunciation has two reaches: nearby, it is the first jhāna—the first destination of this earth-kasiṇa practice; farther away, it is “cultivating wholesome qualities from the beginning of going forth”—all wholesome qualities cultivated from the day one resolves to go forth are called renunciation. Near and far together connect the small practice of an earth sign to the whole path of going forth.

Renunciation: Establish the Name, Then Make the Comparison

Disenchantment with desire is only a withdrawal; the mind that withdraws needs somewhere to go. Thus the question asks, “What are the benefits of renunciation?”〔T32 413a21〕. The answer first unfolds the positive account: “the mind, free of hindrances and sovereign, abides in the happiness of quietude”〔T32 413a21–22〕. It next says that one “endures pain and pleasure, abides, and does not forget”〔T32 413a22〕. Then: “broadly aiding many affairs, reaching the ground of great fruit, worthy of offerings, benefiting in two places”〔T32 413a22–23〕. What “two places” denotes cannot be determined here and is left unresolved. The passage ends this sequence with: “It is great wisdom, the locus of every wholesome quality, and is called transcending the three realms”〔T32 413a23–24〕.

Arranged once more in source order, the list first says that the mind without hindrances is sovereign and abides in the happiness of quietude; then that it endures pain and pleasure and abides without forgetfulness; then that it broadly aids many affairs, reaches the ground of great fruit, is worthy of offerings, and benefits in two places; finally it lists great wisdom, the locus of every wholesome quality, and transcending the three realms. Every phrase occurs successively within the same answer. None is changed into the cause of another.

“Again, what is called renunciation is departure from sexual desire”〔T32 413a24–25〕. The second definition reaches what is most immediate: it is sexual desire that is left. Another series of 是 clauses follows: “the stilling of the hindrances, undefiled happiness, the supreme ground, the path for attaining what is supreme, and the purification of the mind's defilement”〔T32 413a25–26〕. The source comments: “This benefit is produced by cultivation; it is happiness cultivated inwardly”〔T32 413a26–27〕. This happiness is not supplied from outside; it is produced by practice and cultivated within.

The treatise then changes its mode of speaking. Rather than describe only renunciation's excellence, it gives six contrasts: “desire is coarse; renunciation is excellent”〔T32 413a27〕, followed by defiled and undefiled, lower and higher, with aversion and without aversion, disagreeable fruit and agreeable fruit, with fear and without fear〔T32 413a27–413b02〕. Each sentence is a balance: desire lies in the left pan, renunciation in the right, and the beam inclines the same way six times. The earlier twenty similes state the trouble in desire; these six pairs place both sides on the balance. First rejection, then comparison: the mind sees the choice before it.

The source order of the six pairs is: desire coarse and renunciation excellent; desire defiled and renunciation undefiled; desire below and renunciation above; desire with aversion and renunciation without aversion; desire bearing a disagreeable fruit and renunciation an agreeable fruit; desire with fear and renunciation without fear〔T32 413a27–413b02〕. In each pair desire is listed first, renunciation second. After the six, the source says that the dangers of sexual desire and the benefits of renunciation have been observed and immediately proceeds to the conduct before practice.

The Conduct before Practice: Bringing the Mind to the Point Where It Can Sit

“Dependent upon renunciation, desire and delight arise; faith and reverence arise in the mind”〔T32 413b03〕. Note the word “desire”: the preceding twenty similes described the dangers of sexual desire, while here the source explicitly speaks of desire and delight arising in dependence on renunciation. Faith and reverence are then listed alongside it, making three items: desire and delight dependent upon renunciation, faith arising in the mind, and reverence arising. The source does not assign the three different psychological functions or state what follows if one is absent. The exposition retains their order without forcing a division of labor.

Their position in the source makes this still clearer. The sentence begins by continuing “having thus observed the dangers of sexual desire and the benefits of renunciation”〔T32 413b02–03〕. Only then does it give desire and delight dependent on renunciation, faith, and reverence; it immediately moves to “examining what may and may not be done”〔T32 413b03–04〕. What can be established here is that the two sides are observed first, the three items are then listed, and the preparatory acts follow. Their subsequent order is also explicit: measured eating, arranging the robe and bowl, no weariness in the body, no lassitude in the mind, walking about a little; after walking, sitting and washing the hands and feet; then recollecting the Buddha's awakening, the Dhamma, and the Saṅgha; after the recollection of wholesome conduct, becoming glad; and then continuing with “I can thus obtain fulfillment” and “one should act courageously”〔T32 413b04–08〕. The sequence is verifiable, but it does not assign a separate exclusive role to desire and delight, faith, or reverence.

Next comes a string of small preparations. “Examine what may and may not be done”〔T32 413b03–04〕. “Rely on measured eating and arrange the robe and bowl”〔T32 413b04〕. “Without weariness in the body or lassitude in the mind, walk about a little”〔T32 413b04–05〕, and after walking “sit and wash the hands and feet”〔T32 413b05〕. Seen separately, each may appear unrelated to concentration. Together they settle the circumstances of the body so that no unfinished matter returns during the sitting.

Pause at one question: why, before sitting before the disk, must one first “recollect the Buddha's awakening, recollect the Dhamma, and recollect the Saṅgha”〔T32 413b06〕? The passage gives no separate reason. It continues in order: “Having cultivated the recollection of wholesome conduct, one should become glad. I am able to obtain fulfillment in this way”〔T32 413b06–07〕, and then: “If I do not attain renunciation, I will not long remain secure in vigor; therefore one should act courageously”〔T32 413b07–08〕. The sequence of recollection of the Three Jewels, recollection of wholesome conduct, gladness, the statement that one can obtain fulfillment, and courageous action is certain. The source does not analyze a separate psychological function for each, and this exposition follows its order.

Only then does one sit: “neither near nor far from the maṇḍala, at the distance of a yoke or a fathom”〔T32 413b08–09〕. The sitting distance is again expressed by everyday measures, yoke and fathom, continuing the rice sieve and 搔牢 used in the maṇḍala instructions〔T32 413a01〕. “One should establish the seat”〔T32 413b09〕, sit cross-legged facing the disk with body upright, “raise a thought inwardly”〔T32 413b10〕, “close the eyes for a short time, remove distraction of body and mind, and gather the entire mind into one. Open the eyes slightly and observe the maṇḍala indistinctly”〔T32 413b10–11〕. Notice the order: the eyes first close while the mind is gathered, then open slightly toward the disk. The eyes are given to the maṇḍala last; the mind is first made one, and only then are the eyes useful.

The First of Three Ways of Taking the Sign: Balanced Observation, the Place of the Mirror Simile

“The meditator directly observes the form of the maṇḍala and takes the sign in three ways: through balanced observation, skillful means, and freedom from disturbance”〔T32 413b12–13〕. The three are the general heading. This unit explains the first two; freedom from disturbance continues in the next.

Balanced observation means “neither opening the eyes wide nor closing them tightly”〔T32 413b14〕. Why? On the side of opening them wide, the source lists in sequence “the eyes become fatigued,” “the maṇḍala's intrinsic nature, directly seeing intrinsic nature,” and “the counterpart perception does not arise”〔T32 413b15–16〕. The exact meanings and relation of 曼陀羅自性 and 現見自性 cannot be determined here; they are not resolved as simply seeing physical earth. On the side of tightly closing the eyes, the source lists “the maṇḍala appears dark,” “one does not see its sign,” and “lassitude then arises”〔T32 413b16–17〕. The answer immediately says, “One should depart from wide-open and tightly closed eyes and attend solely to abiding upon the maṇḍala”〔T32 413b17–18〕. The clauses on each side are retained in their order, without supplying a new classification of body, object, and mind.

Then comes the mirror simile: “One should observe as a person looking in a mirror sees the image of one's face; one sees the face in dependence on the mirror, and the face arises from the mirror”〔T32 413b18–19〕. This is immediately followed by “seeing the concentration sign arise in dependence on the maṇḍala”〔T32 413b20〕. The two sentences explicitly state that, as the face-image appears in dependence on the mirror, the concentration sign arises in dependence on the maṇḍala. Twice in this section the treatise says, “for the mind to abide”〔T32 413b18·413b21〕. The mirror simile's scope ends with taking the sign through balanced observation; it is not the basis for a theory of mind and matter for the whole passage.

The Second of Three Ways of Taking the Sign: Four Skillful Means of Attention

“There are four skillful means of attention: first inner delimitation, second filling the square, third turning, fourth complete pervasion”〔T32 413b22–23〕. The four are not presented as four compulsory stages. They are four “at that time” clauses, each pairing a condition with a remedy.

First: “When the sign is seen dispersing outward without a boundary, at that time one should direct attention to inner delimitation”〔T32 413b23–24〕. When the sign disperses, inner delimitation raises a boundary and brings what has gone out back inside it. Second: “When the sign is seen as small, or half of the maṇḍala is seen, at that time make the maṇḍala full and direct attention through filling the square”〔T32 413b24–25〕. When the sign is too small or only half a disk appears, attention completes it. The first means treats overflow; the second treats deficiency—one gathers in, the other fills out. Third: “When the mind is distracted or slack, at that time it should be urged and pressed onward like a potter's wheel”〔T32 413b25–27〕. The first two means address the sign; this one addresses the mind. When the mind is scattered or slack, it is encouraged and pressed onward. The potter's wheel is drawn from an artisan's ordinary work, and the source connects it only with 策課. Fourth: “When the mind has come to abide, at that time make the maṇḍala appear completely pervasive and without deficiency; one should observe equanimity”〔T32 413b27–28〕. When the mind abides and the sign is complete, the treatise's final instruction is 觀捨. The meaning of 捨 is not explained here and is left unresolved.

The repeated “at that time … at that time …” is itself a teaching form: the four skillful means apply remedies according to the condition, not according to a fixed schedule. When the sign disperses, delimit; when deficient, fill; when the mind is slack, urge; when the mind abides, observe equanimity. A remedy is not applied before its condition appears. The order can also be seen: establish the boundary, make full, urge onward, and finally, when mind and sign are complete, close with observing equanimity. At that point, the work passes to the next section's “freedom from disturbance”〔T32 413b28–29〕.

Conclusion

Looking back, the source treats in order the dangers of desire, the benefits of renunciation, the preparatory acts, the general heading of taking the sign in three ways, balanced observation, and the four skillful means of attention. The mirror simile belongs to the balanced-observation section alone: it says that the face-image appears in dependence on the mirror and the concentration sign arises in dependence on the maṇḍala, and states the purpose as “for the mind to abide.”

Before leaving this passage, gather three things that may be carried forward. The twenty similes remain in source order from bone and lump of flesh through enemy and suffering. In balanced observation, the concentration sign arises in dependence on the maṇḍala, for the purpose of the mind's abiding. The four skillful means are inner delimitation, filling the square, turning, and complete pervasion, with their respective “at that time” clauses. All of these sequences remain within the preliminaries, balanced observation, and skillful means explicitly presented in this unit.

---

Shi Huijing · Waken · The Path of Freedom · Preliminaries for the Earth Practice: Balanced Observation and Skillful Means · Exposition · Summer 2026