解脫道論 白話全本 · 冊8

The Questions Set Out Together

The chapter opens by asking all of these questions together: What is the earth kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its proximate cause? What benefits does it have? What does the expression “kasiṇa” mean? How many kinds of earth are there? From what kind of earth is the sign taken? How is the maṇḍala method carried out? How is the earth practice cultivated? The reply begins with the definition and answers each question in sequence through the benefits; the remaining questions are answered one by one in what follows.

A Mind Arising in Dependence on the Earth Sign

The reply first states the definition: a mind arising in dependence on the earth sign—this is called the earth kasiṇa.

Cultivation, Characteristic, Function, and Proximate Cause

For the mind to abide without distraction is cultivation. Skill in delighting in the perception of earth is its characteristic. Not relinquishing it is its function. An intention without a different thought is its proximate cause.

Twelve Benefits

It is said to have twelve benefits: through the earth kasiṇa, the sign is easily obtained; at all times and in every mode of conduct, the mind proceeds without obstruction; one gains supernormal powers according to one's wish; one can tread upon water and move through the air as though upon earth; one receives discriminative knowledge concerning the various forms; the initial recollection and discriminative knowledge of former lives; discriminative knowledge of the sphere of the divine ear; one proceeds toward a fortunate destination; and the Deathless is the boundary. The source announces twelve, but does not number the items one by one. They are therefore retained in their original sequence without imposing a single definitive division.

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Shi Huijing · Waken · The Path of Freedom · Opening Questions on the Earth Kasiṇa · Vernacular · Summer 2026

Pervasiveness and the Buddha's Verse

Question: What does kasiṇa mean? Answer: it means the kasiṇa that is “pervasive throughout”—extending everywhere. A verse spoken by the Buddha is cited as evidence: when a person recollects the Buddha's virtues, the joy that arises fills and pervades the whole body; for one who observes the earth kasiṇa, that observation fills the whole of Jambudīpa; this observation arises with earth as its condition, and the joy in the mind likewise fills and pervades. Cultivating such an observation, one sees the maṇḍala pervading the entire kasiṇa.

Two Kinds of Earth

Question: How many kinds of earth are there, and the sign of what kind of earth may be taken for cultivation? Answer: earth is of two kinds. The first is intrinsic earth, and the second is prepared earth. The earth element whose intrinsic characteristic is hardness is called intrinsic earth. Earth made by digging it oneself or having another dig it is called prepared earth. Prepared earth is made in four colors: white, black, red, and a color “like brightness” (如明).

Excluding White, Black, and Red

Here the meditator should not direct attention to intrinsic earth, and should exclude the colors white, black, and red. Why? If one observes intrinsic earth, the “counterpart sign” does not arise from it; if one takes white, black, or red, the cultivation becomes a color kasiṇa. The “counterpart sign” is not explained in this passage. After a second “why,” the source reads: 觀自相地離白黑赤，若作不作當取其相，如明相現當取其相. The relation between “observing intrinsic earth” and “separating from white, black, and red,” and precisely what “whether made or not made” refers to, cannot be determined from the wording. What can be established is the final clause: when the “like-bright” sign appears, its sign should be taken. This passage does not explain the meaning of 如明.

Unprepared Earth

Question: What is called unprepared earth? Answer: a place level throughout, apart from grasses and scrub and without tree stumps, where the mind is made to arise upon the object before one's own eyes—this is called the perception of earth, and this is unprepared earth. The source then says of a long-practiced meditator, 隨樂不樂，即見彼分地相，住於不退. How 隨 and 樂不樂 connect with the following clause cannot be determined here; they are therefore not resolved as meaning “whether agreeable or disagreeable.” A beginner in the first jhāna, by contrast, takes the sign of prepared earth and makes a maṇḍala, without observing unprepared earth.

Making the Maṇḍala

Question: How is a maṇḍala made? Answer: if a meditator wishes to make a maṇḍala on the ground, one should first examine a quiet place—in a monastery dwelling, in a stone chamber, or beneath a tree. One should not dwell in a dark place without sunlight, nor upon a path used by people. In such a place, a distance of one fathom should be left clear on every side. Sprinkle and sweep it clean, and let the ground dry. The source next reads 掃於處所如明相現時土色，使與地性得相發起. The certain elements in the sentence are the color of the soil at the swept place, the “like-bright sign,” the nature of earth, and “the sign arising”; their precise syntactic relations are unclear, so the sentence is not recast as a definite rule of color matching. The following words, 籌量調適威儀恭敬, likewise do not disclose their punctuation or internal relations. The actions explicitly listed thereafter are these: obtain a vessel; mix earth with water; remove grass, tree stumps, dung, refuse, and other foreign matter; then use a cloth (衣帊) to strain the sediment from the mud. On clean ground, screen off the sitting place, cut off the light, and establish a meditation enclosure. At a distance neither near nor far, draw a circle with compasses; make its interior level and full, without any trace. Then plaster the earth with mud unmixed with any other color. The syntax of 以別色不雜於地應安 is unresolved, and no one construction is selected for it here. The mud should be covered and guarded until dry. Once it is dry, use another color to make an outer boundary. That outer area may be as large as a rice sieve or as large as a 搔牢; it may be circular, square, triangular, or four-cornered, and the forms should be clearly distinguished. What object 搔牢 denotes is not explained here. According to the root teacher, making the maṇḍala circular is best. A maṇḍala may also be made on cloth, a board, or a wall, but one made on earth is best. Thus it was spoken by the teachers of old.

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Shi Huijing · Waken · The Path of Freedom · The Meaning of Kasiṇa, Choosing Earth, and the Maṇḍala · Vernacular · 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.

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

[Continuing the preceding unit] The close of the preceding unit established the framework “taking the sign in three ways: by balanced observation, by skillful means, and by freedom from disturbance.” Balanced observation and skillful means have been explained. This unit continues with the third, “freedom from disturbance,” and then treats the acquired sign and counterpart sign.

Four Kinds of Disturbance

Question: What is meant by freedom from disturbance? Answer: disturbance is of four kinds: first, exerting effort with the greatest haste; second, exerting effort with the greatest delay; third, being highest; and fourth, being lowest.

Hasty and Delayed Practice

Question: What is exerting effort hastily? Answer: directing attention urgently without waiting for the proper time, sitting very early and stopping very late until the body becomes weary—this is called hasty practice.

Question: What is exerting effort with delay? Answer: abandoning the skillful means of attention. Although one looks at the maṇḍala, one does not attend respectfully, but repeatedly gets up and repeatedly falls asleep.

Signs of Decline in the Four Conditions

If effort is exerted hastily, the body becomes sluggish and the mind retreats; the mind goes out toward external objects, and various kinds of agitation and play arise. If effort is exerted with delay, body and mind become sluggish and indolent, and various kinds of sleep arise.

For one who is highest, the mind retreats, various disturbances arise, and one becomes discontented with the place of practice. The source then reads: 若不樂於初戲笑言語，以由欲心成高. How “if discontented,” “at first joking and playful speech,” and “because the mind of desire becomes high” are punctuated and connected cannot be determined here, and no settled reading is imposed. Again, if the modes of various signs are obtained, one becomes high through the mind of desire that delights in pleasure.

For one who is lowest, because of retreat and disturbance, one becomes discontented with the meditation subject (業處). If discontented, then at the place made by aversion in the initial locus of practice, one becomes low through a mind of aversion. Again, after long weariness with applied thought and examination, the mind falls away from an excellent state and becomes low through a mind accompanied by painful feeling.

Subduing the Four Conditions

For this meditator: if the mind practices hastily and declines into agitation, one subdues it with the faculty of mindfulness and the faculty of concentration, causing agitation to be relinquished. If the mind practices with 進作 and declines into indolence, one subdues it with the faculty of mindfulness and the faculty of vigor, causing indolence to be relinquished. The source here reads 進作, not the earlier 遲作; there is no variant note, and the difference is retained. If a high mind declines into desire, one brings about direct knowing (現知), causing desire to be relinquished. If a low mind declines into aversion, one brings about direct knowing, causing aversion to be relinquished. In these four conditions, the mind becomes purified and one-pointed. This shows that concentration of mind is accomplished through the three ways, and the form of the maṇḍala can be seen at will.

The Acquired Sign

When the one-pointed mind and perception have been accomplished, the sign that arises is of two kinds: the acquired sign and the counterpart sign.

What is called the acquired sign? When a meditator directly observes the maṇḍala with an undistracted mind, perception arises from the maṇḍala, appearing as though seen in space: sometimes far and sometimes near, sometimes left and sometimes right, sometimes large and sometimes small, sometimes ugly and sometimes beautiful, sometimes many and sometimes few. This is not observing the maṇḍala with the eyes. The acquired sign arises through the skillful means of attention; this is called the acquired sign.

The Counterpart Sign

Through practicing that repeatedly, the counterpart sign arises. The counterpart sign means that whenever attention is directed, it appears in accordance with the mind. It is not that a thought arises only after seeing the maṇḍala; one simply forms the mental act and closes the eyes, and it is as previously observed. If attention is directed far away, it is seen far away. The same applies to near, left and right, front and back, inside and outside, above and below: it appears in accordance with the mind. This is called the counterpart sign.

Three Meanings of “Sign”

What does “sign” mean? It means cause and sign. As the Buddha instructed the bhikkhus, “Those evil unwholesome dharmas arise with a sign”; this is the meaning of condition as cause. It also means knowledge and sign. As the Buddha said, “Through forming a perception, it should be relinquished”; this is the meaning of knowledge. It also means image and sign, as when one sees the image of one's own face and imagines that image. The attachment of the closing phrase 彼分無異義—“the counterpart has no different meaning”—is not made clear here and remains unresolved.

The Sign Should Be Guarded Once Obtained

At this point the sign is obtained. The meditator gives rise to a mind of reverence toward the teacher. Having obtained this excellent sign, one should guard it. If it is not guarded, it will be lost.

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Shi Huijing · Waken · The Path of Freedom · Balancing Disturbance: The Acquired Sign and Counterpart Sign · Vernacular · Summer 2026

Guarding the Sign in Three Ways

Question: How should the sign be guarded? Answer: it should be guarded in three ways—by leaving evil, by cultivating what is wholesome, and by constant practice.

What Is Leaving the Unwholesome?

What is leaving the unwholesome? It means delighting in tasks, delighting in various playful forms of speech, delighting in sleep, delighting in gatherings, and delighting in intimacy with laypeople; not guarding the faculties, not being measured in food, not rising in the first and last watches of the night to practice jhāna, not respecting what one is learning, having many bad friends, and cultivating what ought not be practiced. One should also leave unsuitable times, food, lying down, and sitting. The base text then reads 不彼對治。是善，應常作〔T32 414a11〕. It is not clear what “not its antidote” attaches to, or what “this is wholesome” refers to. Only the closing statement “it should constantly be done” is certain; the content to be done constantly remains connected with those two unresolved clauses.

What Is Constant Practice?

Question: What is meant by constant practice? Answer: the meditator skillfully acquires this sign and constantly observes its benefits, regarding it as a precious jewel; one constantly proceeds with gladness and cultivates it repeatedly. Whether by cultivating much by day and night, or while leaning, sitting, or lying down, the mind delights in taking it as an object and is released in every place (處處放心). What the released mind is connected with is not explained here. Once the sign has been acquired, having acquired it one causes it to arise; once arisen, one observes in accordance with it; once observed, one cultivates; cultivation has its time, and at that time one observes the maṇḍala. Through such constant practice, the sign is seen. Guarding the sign directly in this way, one may gain mastery. If the sign accords with the mind, one gains access to jhāna. If access proceeds from the mind, absorption is thereby obtained.

Jhāna Access and Absorption

Question: What is access to jhāna? Answer: with the mind directing attention to this subject without distraction, the hindrances are subdued. Applied thought, examination, joy, bliss, one-pointedness, and the five faculties beginning with faith have not yet been cultivated. Although the strength of concentration has been obtained, moments of thought still arise. This is access to jhāna.

As for absorption: proceeding from that access, through the mind's obtaining the strength of cultivation, applied thought, faith, and the other dharmas remain unmoving with respect to the subject. This is called absorption.

The Difference between Access and Absorption

Question: What is the difference between access and absorption? Answer: when the five hindrances are subdued, that is access; because these five have been subdued, absorption is accomplished. Through access to jhāna one obtains excellent concentration; when excellent concentration is obtained, it is called absorption.

If body and mind have not yet obtained quietude, the mind moves in outer concentration like a boat among waves. If body and mind have obtained quietude, one remains unmoving in absorption like a boat on windless water. The source immediately continues, “remaining unmoving in absorption like a boat on windless water, because the faculties have no strength.” Whether “because the faculties have no strength” connects upward or downward is grammatically unclear; it is not taken here to mean that weak faculties make absorption stable and unmoving. The next sentence separately says that access to jhāna cannot remain long at the task, like a small child. It then says that, because the faculties have strength, one remains quiet and long at the task, like a strong person. Because cultivation lacks mastery, access to jhāna is not in harmony, like a person who forgets a scripture after long neglect. Because cultivation has mastery, absorption is harmonious, like a person who constantly recites a scripture and does not forget it. If one is not skilled in subduing the hindrances, one is like a blind person and becomes blind in access to jhāna—such statements are “unclean teaching” (不清淨教). If one is skilled in subduing the hindrances, one becomes not blind and accomplishes absorption—such statements are “clean teaching” (清淨教). What 教 denotes is not explained here.

From the beginning of mastery of the sign through “removal of disposition” (性除) is called access. Immediately after 性除 is what is called absorption. This passage does not define 性除.

The Meanings of Access and Absorption

Question: What does access mean? Answer: because it is near jhāna, it is called access—just as a road near a village is called a village road. The meaning is one, but the name differs.

What does absorption mean? Absorption has the meaning of harmony, like arriving at the maṇḍala. Renunciation and jhāna absorption have no different meaning; the attachment of “no different meaning” is retained as stated.

Thus, when a meditator abides in access, the kasiṇa should be made to increase. Whether in absorption or in the first jhāna, it should be made to increase.

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Shi Huijing · Waken · The Path of Freedom · Guarding the Sign: Jhāna Access and Absorption · Vernacular · Summer 2026

Making the Kasiṇa Increase

Question: How should it be made to increase? Answer: beginning with the initial sign at the size of four finger-joints of the hand, it should gradually be increased. Directing attention in this way, gaining mastery in this way, and proceeding in this sequence—as a wheel, as a canopy, as the shadow of a tree, as a field of merit, as a neighbor and a village, as an outer wall and a city—one gradually causes it to increase until it pervades this great earth. Rivers, mountains, heights and depressions, trees, thorns, and every other uneven feature are not attended to. Even as far as the great sea, one directs attention to the perception of earth and continues increasing it. At that time the mind's range becomes the most excellent concentration.

Two Means to Absorption

If a meditator has obtained access to jhāna but cannot obtain absorption, that meditator should make the means to absorption arise in two ways: first through conditions and second through sustaining (受持).

The List of Ten Conditions

The means to absorption arises from conditions in ten ways: first, making the place of observation clear; second, fully arousing and observing the faculties; third, understanding the sign; fourth, restraining the mind's disturbance; fifth, subduing lassitude; sixth, the mind's lack of savor; seventh, gladdening the mind; eighth, the settled mind becoming equanimous; ninth, leaving those who do not learn concentration and approaching those who do; tenth, delighting in absorption.

1. Making the Place of Observation Clear

Question: How is a clear place of observation made? Answer: a distinct place is produced in three ways: one cultivates agreeable and well-adjusted food, agreeable timing, and agreeable deportment. None of the three is separately explained here.

2. Fully Arousing and Observing the Faculties

“Observation” means not allowing the five faculties beginning with faith to disappear and not becoming indolent, like a swift horse drawing a cart.

3. Understanding the Sign

“Understanding the sign” means skillfully holding the mental perception, neither tight nor loose, like a skilled craftsperson using a marking cord evenly and without bias. One skillfully understands 作意急離不離; the punctuation of these three expressions is not made clear here.

4. Restraining the Mind's Disturbance

“Restraining the mind and causing 調” here means restraining the mind's agitation. The treatise gives two conditions: first, vigor is excessive and effort too forceful, so the mind becomes agitated; second, one remains amid sexual desire or various disturbing signs, and the agitated intention increases. When excessive vigor causes agitation, the treatise says that the mind should be subdued in “two ways,” so that exertion remains moderate each time; those two ways are not separately enumerated. When one approaches a field of sexual desire or various signs and agitation increases, it again says to subdue it in “two ways,” followed only by observing and seeking out the many sufferings and evil results. Those two ways likewise are not listed item by item.

5. Subduing a Lethargic Mind

A lethargic mind is accomplished in two ways: because excellent concentration is not obtained, the mind lacks savor and becomes lethargic; when lethargy is abundant, one wishes to sleep. If this meditator does not obtain excellent concentration and becomes lethargic because the mind lacks savor, it should be subdued in two ways—observing benefits so as to arouse vigor. Lethargy, sleepiness, and a lazy mind can be subdued in four ways: if one has eaten much, take the perception of lethargy; change among the four deportments; direct one's own attention to the sign of light; and dwell in the open, causing the mind to become glad and no longer attached.

6–7. The Mind's Lack of Savor and Its Gladness

Lack of savor occurs in three ways: because skillful means are few, because wisdom is dull, and because the happiness of quietude has not been obtained. If the meditator's mind lacks savor, one causes it to become glad in two ways: through fear and through gladness. Observing birth, aging, death, and the four bad destinations, one sees many fearful things and the mind becomes sorrowful. Recollecting the Buddha, the Dhamma, the Saṅgha, virtue, giving, and deities, one sees the benefits of these six and the mind becomes glad. The source does not say that these two ways must be used successively.

8. The Settled Mind Becoming Equanimous

The settled mind becoming equanimous means that concentration on the ground outside jhāna is accomplished in two ways: first, the various hindrances are cut off and the mind becomes concentrated; second, the jhāna factors arise upon the ground that has been obtained and the mind becomes concentrated. The source then says that this meditator's mind is settled and that “in two ways it should be relinquished”; it follows with “not accomplished in abiding” and “moderate adjustment of skillful means.” How these phrases connect to “should be relinquished” is not clear.

9. Leaving Those Who Do Not Learn Concentration and Approaching Those Who Do

To leave people who do not learn concentration: whether absorption concentration, access concentration, or deportment concentration, such a person has none of these and neither cultivates nor learns them; such a person should not be supported or followed in practice. A person learning concentration has absorption concentration, access concentration, and deportment concentration; one should learn from and support that person. “Deportment concentration” is not defined here.

10. Delighting in Absorption

Delighting in absorption means that this meditator, like that deep source, like that rushing spring, and like that low tree, constantly delights, reveres, and cultivates much. The treatise does not explain the point of any of the three similes. By practicing these ten conditioned matters, absorption arises.

Sustaining as a Means to Absorption

Question: How can sustaining give rise to the means to absorption? Answer: the source first says that the meditator skillfully understands conditioned arising and enters a place of quietude. With respect to the sign understood, one is master according to the mind in the concentration being cultivated; desire and delight arise, causing the mind to be aroused.

The source then reads 從此身意堪任有用令得受持. How “body and intention,” “capable,” “useful,” and “causing sustaining to be obtained” connect is not explained here. The sentence therefore is not rewritten as though body and intention each acquire a definite separate use.

Next, joy, ease, light, and sorrow appear in sequence, and the source repeatedly says “the mind obtains sustaining” or “body and mind obtain sustaining.” Each sentence begins with 從生, but how 從 connects backward or forward remains indeterminate; the four are not turned into a fixed causal ladder. The next sentence explicitly says, “through this sorrow, cause the mind to become quiet,” and then speaks of skillfully taking the quiet mind and the mind obtaining sustaining. What “sorrow” denotes here, and how it follows light, are not explained. The following sentence says that, having skillfully taken it in this way, one brings about equanimity and the mind obtains sustaining.

The source next reads 從無邊煩惱，心得解脫成就受持. Whether “from boundless defilements” connects to what precedes or follows, and the relation within the sentence, cannot be determined. What follows in a certain order is this: through liberation, one becomes a single flavor of dharma; with a mind of one flavor, one sustains and cultivates; from this, the excellent mind increases. Abiding in sustaining in this way, the means to absorption arises. Skillfully understanding conditioned arising and sustaining the mind in this way, concentration arises before long.

Accomplishment of the First Jhāna and the Benefit of the Earth Kasiṇa

The meditator, secluded from desire and unwholesome dharmas, with applied thought and examination, the mind accomplished in a quiet place, with joy and bliss, obtains the first jhāna. This is the benefit of the earth kasiṇa.

Three Kinds of Seclusion

Here, regarding one secluded from desire, seclusion is of three kinds: bodily seclusion, mental seclusion, and seclusion from defilements.

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Shi Huijing · Waken · The Path of Freedom · Expanding the Kasiṇa and the Means to Absorption · Vernacular · Summer 2026

[Continuing the preceding unit] The close of the preceding unit states that seclusion is of three kinds—bodily seclusion, mental seclusion, and seclusion from defilements. This unit explains the three one by one.

Three Kinds of Seclusion

Question: What is bodily seclusion? Answer: one goes far from disturbances and goes out to dwell in mountains and wilderness. What is mental seclusion? With a purified mind, one reaches an excellent wholesome place. What is seclusion from defilements? For the person without binding burdens, there is no sphere of conduct in birth and death.

Five Kinds of Seclusion

Again, seclusion is of five kinds: seclusion by subduing, counterpart seclusion, seclusion by cutting off, seclusion by repose (猗離), and escape.

What is seclusion by subduing? Cultivating the first jhāna and subduing the five hindrances. What is counterpart seclusion? Cultivating 達分定 and subduing the views. What is seclusion by cutting off? Cultivating the supramundane path and cutting off the defilements. What is seclusion by repose? Happiness at the time of attaining the fruit. What is escape? Nibbāna. The source does not explain a relation or sequence among the five.

Desire Is of Two Kinds

Desire is of two kinds: first, the domain of desire; second, the defilement of desire. Forms, odors, flavors, and tangibles loved in heavenly and human realms are called the domain of desire. Desire-stained thought arising toward that domain is called the defilement of desire.

The Concluding Statement on Seclusion from Desire

From this desire, separation through the mind and separation through subduing are distancing, escape, liberation, and nonassociation. This is called seclusion from desire.

Seclusion from Unwholesome Dharmas

Question: What is seclusion from unwholesome dharmas? Answer: there are three unwholesome roots: greed, aversion, and delusion. Feeling, perception, formations, and consciousness associated with them, together with bodily, verbal, and mental action, are called unwholesome dharmas.

Three Kinds of the Unwholesome

The unwholesome is said to be of three kinds: intrinsic nature, association, and nature arising from conditions. The three unwholesome roots—greed, aversion, and delusion—are called intrinsic nature. Feeling, perception, formations, and consciousness associated with them are called association. Bodily, verbal, and mental action arising from them are called conditioned nature (緣性). The list reads 生緣性 while the explanation reads 緣性; the difference is retained. With respect to these three unwholesome dharmas, one is distanced, escaped, liberated, and unassociated. This is called seclusion from unwholesome dharmas.

Again, one secluded from desire is secluded from the hindrance of sensual desire; one secluded from unwholesome dharmas is said to be secluded from the remaining hindrances.

Why Seclusion from Sexual Desire Is Stated Separately

Question: since seclusion from unwholesome dharmas has already been stated, and desire is unwholesome and therefore included, why is seclusion from sexual desire stated separately? Answer: the source first says, 婬欲是出對治。佛所說欲，能除煩惱. The punctuation and agent-object relations of these sentences are unclear. It does not explain how 出對治 is to be construed or how 佛所說欲 connects with 能除煩惱, so the wording is retained without another meaning being imposed. The next sentence is clear: “One secluded from desire is what the Buddha called escape.” Even after obtaining the first jhāna, attention associated with the perception of desire may arise; this is a dharma belonging to regression. Thus desire is conjoined with the defilements. When desire is separated, all defilements are likewise separated. For this reason, seclusion from desire is stated separately.

When One Dharma Is Obtained, One Dharma Is Left

Again, one secluded from desire has obtained escape and thus becomes secluded from desire. Regarding one secluded from unwholesome dharmas: if non-aversion is obtained, one becomes secluded from aversion; if the bright sign is obtained, one becomes secluded from lassitude and sleepiness; if nondistraction is obtained, one becomes secluded from agitation; if nonremorse is obtained, one becomes secluded from remorse; if absorption is obtained, one becomes secluded from doubt; if wisdom is obtained, one becomes secluded from ignorance; if right thought is obtained, one becomes secluded from wrong thought; if gladness is obtained, one becomes secluded from discontent; if the mind obtains bliss, one becomes secluded from suffering; if all wholesome dharmas are obtained, one is secluded from all that is unwholesome.

As Spoken in the Three Piṭakas

As spoken in the Three Piṭakas: because non-greed is fulfilled, seclusion from desire is accomplished; because non-aversion and non-delusion are fulfilled, seclusion from unwholesome dharmas is accomplished. The source does not identify what “Three Piṭakas” denotes in this citation.

Six Contrasts between Seclusion from Desire and Seclusion from Unwholesome Dharmas

Again, one secluded from desire is said to have bodily seclusion; one secluded from unwholesome dharmas is said to have mental seclusion.

Again, one secluded from desire is said to cut off thoughts of desire; one secluded from unwholesome dharmas is said to cut off thoughts of aversion and harm.

Again, one secluded from desire is said to avoid the pleasures of desire; one secluded from unwholesome dharmas is said to avoid attachment to the body and lassitude.

Again, one secluded from desire is said to cut off the six kinds of joking and glad delight; one secluded from unwholesome dharmas is said to cut off playful thought and sorrow and suffering and is also said to cut off joking and equanimity. What the “six kinds” of joking are is not stated.

Again, one secluded from desire directly obtains happiness and escapes the pleasures of desire; one secluded from unwholesome dharmas directly obtains happiness and the mind is without danger.

Again, one secluded from desire is said to transcend the flood of desire; for one secluded from unwholesome dharmas, the remaining defilements that should arise in the existence of desire arise in the form realm—this is called transcendence.

Applied Thought

In the phrase “with applied thought and examination,” what is applied thought? The source says: 謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺. How 安思想 and 心不覺知 connect with 入正思惟 is not explained, so the source wording is retained without a new definition. It then states only that, because this applied thought is accomplished, the first jhāna has applied thought. Again, when entering the earth kasiṇa, thought becomes applied without an interval in dependence on the earth sign. This is called applied thought, like the mind reciting a scripture.

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Shi Huijing · Waken · The Path of Freedom · Seclusion from Desire and Unwholesome Dharmas · Vernacular · Summer 2026

Four Questions on Applied Thought

Question: regarding applied thought, the source first asks 覺者何想, followed by its function, arising, and proximate cause. How 覺者何想 is segmented and how applied thought connects with “perception” are not explained. The answer gives only three items: “cultivating the perception of 猗” as function, “lowering the mind and forming a thought” (下心作念) as arising, and perception as its sphere of conduct. 修猗想 and 下心作念 are retained in their source wording. Their internal segmentation and what 想 denotes are likewise unexplained. Four items are asked, but the answer gives no separate response to 何想.

Examination

What is examination? When cultivating examination, one selects in accordance with what is being observed; the mind abides and relinquishes in accordance with it. This is called examination. Being associated with this, the first jhāna has examination. Again, for one entering concentration on the earth kasiṇa, the earth sign being cultivated is what the mind observes; as one examines various meanings, this is examination.

Four Questions on Examination

Question: what is the characteristic, function, arising, and proximate cause of examination? Answer: selection in accordance is its characteristic; causing the mind to 猗 is its function; 隨見覺 is its proximate cause. Whether 見覺 is one expression or two connected matters is not explained. No answer to “arising” is separately given.

The Distinction between Applied Thought and Examination

Question: what is the distinction between applied thought and examination? Answer:

Like striking a bell, the first sound is applied thought and the following sound examination.

Again, with regard to the mind's object, the first is applied thought and what follows is examination.

Again, seeking jhāna is applied thought; guarding is examination.

Again, recollection is applied thought; not relinquishing is examination.

Again, sustaining with a coarse mind is applied thought; sustaining with a subtle mind is examination.

Where applied thought is present, examination is present. Where examination is present, applied thought may be present or absent—as spoken in the Three Piṭakas.

Initially settling the mind upon the subject is applied thought; 得覺未定 is examination. How 未定 connects in this phrase is not explained.

Like seeing a person approach from afar without knowing whether it is a man or a woman: coming to know man or woman, such a color, such a shape, is applied thought. Thereafter examining whether the person has virtue, whether rich or poor, noble or lowly, is examination.

The source also says applied thought is 求引將來—seeking and drawing the mind toward the object—while examination is 守持隨逐, holding to the object and following without leaving it. How 將來 is construed in this sentence is not further explained.

Like a bird mounting the sky and beating its wings, that is applied thought; gliding and remaining is examination.

Initial instruction is applied thought; sustained instruction is examination.

Through applied thought one guards; through examination one investigates.

Through applied thought one thinks; through examination one follows thought.

The practice of applied thought does not think of evil dharmas; the practice of examination sustains jhāna.

Like a strong person silently reciting a scripture and recollecting its meaning: this is examination.

The source reads: 如覺所覺，覺已能知. How the two occurrences of 覺 relate to 所覺 is not explained; the sentence is retained without a new definition.

Examining verbal discrimination and discriminative eloquence is applied thought; discrimination of meaning and discrimination of dharmas are examination. The four discriminations are not defined here.

The mind understanding what is excellent is applied thought; the mind understanding distinctions is examination.

This is the distinction between applied thought and examination.

Accomplished through Quietude

“Quietude” means seclusion from the five hindrances; this is called quietude. Again, it is the wholesome root of the form realm. It is also said to be access to the first jhāna, and it is further said that the jhāna mind arises from this mind. This is called accomplished through quietude, as a flower produced from earth and water is called an earth-and-water flower. These three accounts are kept side by side without being merged.

Joy

As for joy and bliss: at this time the mind greatly rejoices and laughs; the mind is full and cool. This is called joy.

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Shi Huijing · Waken · The Path of Freedom · Applied Thought and Examination: Their Qualities and Distinction · Vernacular · Summer 2026

Four Questions on Joy and Its Six Kinds

Question: What is joy's characteristic? What is its function? What is its manifestation? What is its basis? How many kinds of joy are there? Answer: Joy has pervasive gladness as its characteristic, delight as its function, the taming of a scattered mind as its manifestation, and elation as its basis.

How many kinds of joy are there? Six: joy born of desire, of faith, of nonremorse, of seclusion, of concentration, and of the factors of awakening.

What is joy born of desire? When the mind is delighted through attachment to sensual desire, this is called joy born of desire. What is joy born of faith? A person of much faith has a joyful mind, and joy also arises on seeing a potter and others. What is joy born of nonremorse? A person who purely keeps virtue often gives rise to gladness. What is joy born of seclusion? It is the joy of one who enters the first jhāna. What is joy born of concentration? It is the joy that arises on entering the second jhāna. What is joy born of the factors of awakening? It is joy in cultivating the supramundane path in the second jhāna.

Five Kinds of Joy

Again, joy is said to be of five kinds: smiling joy, moment-by-moment joy, streaming joy, leaping joy, and fulfilling joy.

Smiling joy is like a fine rain touching the body and making every hair stand on end. Moment-by-moment joy arises and ceases without remaining, like rain at night. Streaming joy is like oil flowing downward: though it pours over the body for a long time, it never pervades it completely. Leaping joy surrounds everything and makes the mind glad, yet is soon lost, like a poor person who sees a hidden treasure. Fulfilling joy abides in the body and fills its use, like thunder with rain.

The Five Joys in Access and at the Place of Security

Here, “small joy” and moment-by-moment joy arise through faith in access; streaming joy is powerful and also arises in access. Of leaping joy, the source reads, “with respect to the maṇḍala, correct and incorrect, all arise, everywhere means.” It can be established that the sentence mentions the maṇḍala, correct and incorrect, all arising, and means everywhere, but the source does not say what “correct and incorrect” modifies or how “all arise” attaches to “means everywhere.” Fulfilling joy arises at the place of security.

What Is Pleasure?

Question: What is pleasure? Answer: At that time, it is the pleasure of mind that can be experienced, formed by mental contact. This is called pleasure.

Four Questions on Pleasure and Its Five Kinds

Question: What is pleasure's characteristic? What is its function? What is its manifestation? What is its basis? How many kinds of pleasure are there? What is the difference between joy and pleasure? Answer: Its characteristic is savor; loving an agreeable object is its agreeable function; receiving is its manifestation; and its tranquillity is its basis.

How many kinds of pleasure are there? Five: causal pleasure, pleasure of requisites, pleasure of seclusion, undefiled pleasure, and felt pleasure.

What is called causal pleasure? As the Buddha said, “The pleasure of virtue endures old age.” This is called causal pleasure; it is the quality of pleasure. Pleasure of requisites is as the Buddha said: “The arising of a Buddha is pleasure in the world.” Pleasure of seclusion means the arising of concentration, equanimity, and the concentration of cessation-jhāna. Undefiled pleasure is as the Buddha said: “Foremost is the felt pleasure of Nibbāna”—that is, felt pleasure. In this treatise, felt pleasure is what is agreeable.

The Difference between Joy and Pleasure

As for the difference between joy and pleasure: elation of mind is joy, and softness of mind is pleasure; tranquillity of mind is pleasure, and concentration of mind is joy; joy is coarse, and pleasure subtle; joy is included in the aggregate of formations, and pleasure in the aggregate of feeling. Where there is joy, there is pleasure; where there is pleasure, there may or may not be joy. The source then says, “The first is form; the second is name.” It does not explain what “the first” and “the second” respectively indicate or how “form” and “name” are opposed, so the sentence is retained without assigning it another definition.

The Factors of the First Jhāna and the Meanings of Jhāna

The jhāna factors of one who has fulfilled access and enters the first jhāna are applied thought, sustained thought, joy, pleasure, and one-pointedness.

What does jhāna mean? It means evenly contemplating the matter, vigorously shaking off the five hindrances, and contemplating the antidote. One who enters the first jhāna and gains attainment has gained, touched, realized, and abides.

Threefold Excellence

Again, “secluded from sensual desire and unwholesome states” describes the first jhāna as excellent from the ground of the sensual realm; “with applied and sustained thought” describes the second jhāna as excellent; and because there are joy and pleasure born of seclusion, the joy and pleasure born of seclusion are described as excellent.

A Further Explanation of the Words and Entering and Abiding

Again, “secluded from sensual desire and unwholesome states” means being able to abandon through the antidote; “with applied and sustained thought” describes the characteristic of jhāna as born of seclusion; “joy and pleasure” describes the attainment of a corresponding jhāna. “Entering and abiding” means gaining the first jhāna, being separated from five factors, accomplishing five factors and three kinds of goodness, fulfilling ten characteristics, and being associated with twenty-five qualities. Through this merit and goodness, one is reborn above in a sublime dwelling in the Brahmā world.

The Five Hindrances

To be separated from five factors means to be separated from the five hindrances. What are the five? Sensual desire, ill will, sloth-and-torpor, agitation-and-remorse, and doubt.

Sensual desire means that the mind gives rise to loving attachment toward the five sense objects. Ill will means acting in the ten grounds of vexation. Sloth means that the mind is lazy. Torpor means that the body is dull and heavy and wants to sleep.

Three Kinds of Sleep and the Statement of 阿㝹樓馱

Sleep is of three kinds: first, born of food; second, born of season; and third, born of mind. If it is born of mind, it is abandoned through contemplation. If it is born of food and season, it is an arahant's sleep; it is not born of mind, because there is nothing that hinders. If sleep is born of food and season, it can be abandoned through energy.

As 阿㝹樓馱 said: “When I first exhausted the influxes, I attained sleep not born of mind. Now, fifty-five years; in the interval, ‘cut off food season lying down,’ already twenty-five years.” Whether “now, fifty-five years” gives an age or a span of years, and how “cut off food season lying down” is to be punctuated, are not explained in this passage; the wording is therefore left unresolved.

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Shi Huijing · Waken · The Path of Freedom · Joy, Pleasure, the First Jhāna, and the Five Hindrances · Vernacular · Summer 2026

If Sleep Is Material, Why Is It a Mental-Factor Defilement?

Question: If sleep belongs to material qualities, why is it also said to be a mental-factor defilement? The answer's central sentence is, “A material quality invariably becomes a mental-factor defilement,” followed by the example, “As when I see a person drink alcohol and eat, it can thereby be known.” It is certain that the answer joins this judgment to the example of drinking and eating. The passage does not explain the precise meaning of “invariably becomes” here or how the example connects to the central sentence.

Why Do Sleep and Sloth Form One Hindrance?

Question: If sleep is a bodily quality and sloth a mental-factor quality, why do the two qualities form one hindrance? Answer: These two qualities are one matter and one characteristic—what is called 疲懈 is together one. Whether 疲 and 懈 are respectively assigned to sleep and sloth or form one expression is not explained here.

Why Do Agitation and Remorse Form One Hindrance?

Agitation means that the mind lacks quietude; remorse means that the mind regrets and is not concentrated. Since their characteristics are equal, they form one hindrance.

Doubt and Four Kinds of Difficulty

Doubt means that the mind's grasping is not one. There are four kinds of difficulty through doubt: first, difficulty concerning calm; second, difficulty concerning insight; third, difficulty concerning both; and fourth, “difficulty concerning various non-[matters].”

The source first says, “Here, fulfilled, in order to attain calm, or doubtful about this.” It does not explain how “fulfilled” attaches to “in order to attain calm,” so the wording remains unresolved and is not assigned another definition. The source then says separately: one may doubt oneself—am I able to attain quietude, or unable to attain quietude? Doubt about this is called difficulty concerning calm. Doubt about the Four Noble Truths or the three periods is called difficulty concerning insight. Doubt about the Buddha, Dhamma, and Saṅgha is difficulty concerning both. Doubt about countries, cities, and roads, or about the names and surnames of men and women, is called non-Dhamma difficulty.

In this scripture, doubt is a difficulty concerning quietude; this is what may be taken.

The Meanings of Hindrance

What does “hindrance” mean? The answer first gives “the meaning of obstructing the vehicle,” then “the meaning of covering, the meaning of defilement, and the meaning of binding,” and finally says, “These do not have different meanings.” The order of these expressions is certain. The source does not say what “vehicle” refers to or how “the meaning of obstructing the vehicle,” the following three meanings, and the final statement attach to one another.

Why Are Only Five Hindrances Taught?

Question: There are also various subtle fetters, such as covering and vexation. Why are only five hindrances taught? Answer: The source gives the general statement, “Through collected grasping, they become five.” The precise syntax and meaning of 集執取, “collected grasping,” are not separately explained, so the source term is retained.

Again, attachment through sensual desire encompasses all greed; attachment through ill will encompasses all unwholesome qualities; attachment through sloth, sleep, agitation-and-remorse, and doubt encompasses all unwholesome qualities of delusion. In this way, attachment through the five hindrances encompasses all defilements. Because of this characteristic, they become five hindrances.

Accomplishment of Five Factors

Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness.

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Shi Huijing · Waken · The Path of Freedom · Questions on Sleep and the Five Hindrances · Vernacular · Summer 2026

〔Continued from the preceding unit〕 The preceding answer ends by stating, “Accomplishment of five factors means applied thought, sustained thought, joy, pleasure, and one-pointedness.” This unit explains how the five factors are established.

Why Jhāna and Its Factors Are Not Separate

Question: If accomplishing the five factors of the first jhāna is itself jhāna, its factors should not again be separately called jhāna. If factors are separately spoken of, why is the first jhāna said to be associated with five factors? Answer: Jhāna is formed in dependence on the jhāna factors. There is no jhāna apart from the jhāna factors, no other separate jhāna.

It is like speaking of a cart in dependence on each part of the cart: apart from the parts, there is no cart. It is like speaking of an army in dependence on the divisions of the army: there is no army apart from its divisions. In the same way, it is named jhāna in dependence on the jhāna factors; there is no jhāna apart from the factors.

The treatise then gives three pairs: what is one is named jhāna, and what can be divided is named factor; speaking of the matter, it is named jhāna, and speaking of its qualities, they are named factors. The third pair reads, “By speaking, 依制 is named jhāna; by speaking, 依性制 is named factor.” What 依制 and 依性制 respectively refer to, and how the two occurrences of “by speaking” are segmented and attached to “named jhāna” and “named factor,” remain uncertain in this passage.

Why Are Only Five Factors Taught?

Question: Given qualities such as mindfulness and energy, why are only five factors taught? Answer: Through grasping, they become five.

1. Five through Grasping the Characteristic

Question: What is grasping the characteristic? Answer: Applied thought follows the matter, and the mind thereby settles itself. Sustained thought follows the maintaining of the mind. Applied and sustained thought are not intermixed, and means arises. When means is fulfilled, joy and pleasure arise. When arising means is fulfilled and gains arising, the mind of joy grows and the mind of pleasure becomes full. The source then says, “Through these four qualities,” the mind is accomplished and undistracted. When the mind is undistracted and gains concentration, this is called grasping the characteristic. In this way, through grasping they become five. The passage does not list which earlier items “these four qualities” refers to.

2. Five through the Excellent Factors

Again, the source says: “Further, because of the antidote to the hindrances, they become five. The first hindrance is the antidote to the first jhāna, up to the five hindrances being the antidote to the five jhānas.” The direction of action among “hindrance,” “antidote,” and “jhāna,” and how the first through fifth hindrances are joined to the first through fifth jhānas, are not explained. The wording is therefore retained and is not recast either as a hindrance taking a jhāna as its antidote or as a jhāna counteracting a hindrance.

Applied thought is the excellent factor in the first jhāna, for applied thought removes sensual desire. If applied thought enters right concentration, the other factors also arise. Among the five factors, sustained thought first arises in the second jhāna; joy first arises in the third; pleasure first arises in the fourth; and one-pointedness first arises in the fifth. In this way, through the excellent factors they become five.

3. Five through the Antidotes to the Five Hindrances

Again, through the antidotes to the five hindrances they become five. As the Piṭaka says: one-pointedness is the antidote to sensual desire; gladness is the antidote to ill will; applied thought is the antidote to sloth-and-torpor; pleasure is the antidote to agitation-and-remorse; and sustained thought is the antidote to doubt. Because the hindrances follow their antidotes, they therefore become five.

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Shi Huijing · Waken · The Path of Freedom · The Establishment of the Five Factors of the First Jhāna · Vernacular · Summer 2026

Why Does Attending to the Earth Sign Give Rise to Joy and Pleasure?

Question: Why does this meditator, while attending to the sign of the earth kasiṇa, nevertheless give rise to joy and pleasure? Answer: The sign of the earth kasiṇa is not the cause for the arising of joy and pleasure. It is because of “leaving the heat of the five hindrances, cultivating according to its nature”; therefore the Dhamma-child should give rise to joy and pleasure. How “leaving the heat of the five hindrances” and “cultivating according to its nature” are segmented and connected, and whom “Dhamma-child” precisely designates, are not explained here.

Why Do Joy and Pleasure Not Arise in the Fourth Jhāna?

It is further asked: If so, why does the Dhamma-child not give rise to joy and pleasure in the fourth jhāna? Answer: Because that is not their place, and because on attaining the fourth jhāna joy and pleasure have already been abandoned. Again, joy and pleasure that first arose are subdued and abandoned through means. Having seen their danger, one becomes attached to the pleasure of the most secluded equanimity. Therefore joy and pleasure do not arise.

Three Kinds of Goodness

The three kinds of goodness are goodness in the beginning, middle, and end: pure practice is goodness in the beginning, the growth of equanimity is goodness in the middle, and gladness is goodness in the end.

What is pure practice? The various requisites of goodness. What is the growth of equanimity? Stability. What is gladness? Contemplation. Thus the first jhāna accomplishes three kinds of goodness and fulfills ten characteristics.

General Heading of the Ten Characteristics

Three characteristics through pure practice, three through the growth of equanimity, and four through producing gladness.

Three Characteristics through Pure Practice

Question: What are the three characteristics through pure practice? Answer: First, the obstruction to jhāna is cleared from that mind, making the mind pure. Second, through purity, the mind gains the “中 calm sign”; the source does not explain how the character 中 is to be attached. Third, because it gains this sign, the source says, “with respect to that, the mind 跳擲.” The witnesses read 躑 in place of 擲, but the source does not explain this state of mind, and its meaning cannot presently be determined. These are called the three characteristics through pure practice.

Three Characteristics through the Growth of Equanimity

Question: What are the three characteristics through the growth of equanimity? Answer: When the mind is pure, equanimity is accomplished; when seclusion is gained, equanimity is accomplished; abiding in one direction, equanimity is accomplished, and equanimity grows. These are called the three characteristics.

Four Characteristics through Producing Gladness

Question: What are the four characteristics through producing gladness? Answer: The source gives four statements in order. First, one follows and cultivates “qualities born of these ten characteristics,” thereby producing gladness. Second, “these faculties” are made one in flavor, thereby producing gladness. Third, one follows “the vehicle of energy,” thereby producing gladness. Fourth, through being able to practice, gladness is produced. All four statements conclude with producing gladness, but the exact meanings of “qualities born of the ten characteristics,” “one flavor,” and “vehicle of energy” remain uncertain in this passage. These are called the four characteristics.

Twenty-Five Qualities

Thus the first jhāna fulfills ten characteristics. To be associated with twenty-five qualities means that the first jhāna fulfills applied thought, sustained thought, joy, pleasure, and one-pointedness; fulfills faith, energy, mindfulness, concentration, and wisdom; fulfills beginning, middle, and end; and fulfills gathering-in, practice, seclusion, dependence, reception, following, contemplation, cultivation, power, liberation, and purification.

Abiding, cultivated and accomplished in supreme purity and associated with twenty-five qualities, this is an excellent divine dwelling born of seclusion, called an abiding in joy and pleasure, surpassing the human realm—the excellent place of divine dwelling. The source heading says “twenty-five,” but the list contains only twenty-four countable items: five, five, three, and eleven. It does not identify a missing item, so both the heading and the extant list are retained.

The Buddha's Simile of the Bath Attendant

As the Buddha, the Blessed One, instructed the bhikkhus: a diligent bath attendant or the bath attendant's apprentice puts bean-and-rice powder in a fine copper basin, mixes and kneads it with water, and makes it into a ball. It becomes moistened within and without, cohering without dispersing. In the same way, a bhikkhu whose body and mind are secluded can give rise to joy and pleasure, pouring them through the body until it is completely moistened, with no place untouched. Just as joy and pleasure born of seclusion touch every part of body and mind—such is the diligent bath attendant and the bath attendant's apprentice. The meditator is likewise.

In this way, the copper basin is the sign of the kasiṇa; this is how it may be known.

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Shi Huijing · Waken · The Path of Freedom · Three Kinds of Goodness, Ten Characteristics, and Twenty-Five Qualities of the First Jhāna · Vernacular · Summer 2026

The Copper Basin Corresponds to the Sign of the Kasiṇa

Question: What is the sign of the kasiṇa? The answer first writes “the place of bath powder in a copper basin” continuously with “firm, fine, radiance.” How these expressions attach within the sentence is not explained here. The next sentence gives, in order, “becoming firm, giving rise to joy, becoming fine, purity, therefore radiance.” It is certain that these expressions occur, but how they are grouped and connected remains unresolved. The source then first says, “mind and mental factors, because the matter is accomplished,” and afterward pairs the copper basin with the sign of the kasiṇa and says that mind and mental factors are like bath powder. What “because the matter is accomplished” refers back to and how it joins the following sentence are likewise unexplained.

Bath Powder Corresponds to the Nature of Mind and Mental Factors

Question: What is the nature of mind and mental factors corresponding to bath powder? Answer: Coarse bath powder, being uncombined, scatters with the wind. The nature of mind and mental factors is likewise: apart from joy and pleasure it becomes coarse; apart from concentration it does not combine; and it flies together with the wind of the five hindrances. This is called the nature of mind and mental factors corresponding to bath powder.

Water Corresponds to the Concentration of Joy and Pleasure

What corresponds to water? The concentration of joy and pleasure is like water, making bath powder moist and soft so that it forms a ball. In the same way, joy and pleasure make mind and mental factors moist and soft so that they become concentration. Thus water corresponds to the concentration of joy and pleasure. “As 欲-water stirs and makes them cohere”: in this way, applied and sustained thought may be understood. The passage does not explain how the character 欲 is to be read here.

The Ball and Joy and Pleasure Pervading the Body

Question: What corresponds to the ball? The answer opens, “Applied and sustained thought are like 欲使.” The meaning of 欲使 and how applied and sustained thought attach to it remain uncertain. What follows is certain: bath powder is put in a copper basin, stirred with water, and made into a ball by hand. Once the ball has been made, the various moist particles are joined together into one ball, kept from dispersing, and placed in the copper basin.

In the same way, the meditator's mind and mental factors are stored in the matter and can give rise to seclusion. The first jhāna takes joy and pleasure as water and applied and sustained thought as the hand; through stirring it makes a ball and can give rise to seclusion. The mind and mental factors thus formed follow joy and pleasure and become one ball. The jhāna mind is not scattered and is placed in the matter of jhāna.

The source then says, “Thus, corresponding to the ball, applied and sustained thought are like bath powder, moistened within and without, cohering without dispersing.” Earlier in the same passage, however, it said, “Applied and sustained thought are the hand.” The source does not explain how these two different correspondences fit together. Both are therefore retained without being merged into one account.

Thus, in the first jhāna, the meditator's body above and below—from head to foot, from foot to skull, skin, and hair—is filled within and without with joy and pleasure. He abides without falling back. In this way, he accomplishes abiding in Brahmā. The relation between the return “from foot to skull” and the preceding “from head to foot” is not explained in this passage.

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Shi Huijing · Waken · The Path of Freedom · The Simile of Bath Powder, Water, and the Ball · Vernacular · Summer 2026

If Joy and Pleasure Are Not Material, How Do They Pervade the Body?

Question: What is called joy and pleasure is name, not a material quality, and has no resistant characteristic. How can it pervade and abide in the body? Answer: Name depends on form, and form depends on name-and-form. Therefore, when name has become joy, form also becomes joy; when name has become pleasure, form also becomes pleasure.

Again, the answer explicitly says that form is born of pleasure and causes tranquillity to arise in the body, after which the whole body becomes the tranquillity-pleasure of that form. The source then writes continuously, “Therefore, unobstructed, causing the qualities of birth in Brahmā.” Whether this concludes the preceding answer about bodily pervasion or introduces the following qualities of birth in Brahmā remains uncertain.

Three Kinds of First Jhāna

The first jhāna is of three kinds: lower, middle, and upper.

If one contemplates an excellent condition, removes the five hindrances unskillfully, and does not reach mastery as wished, this is called lower jhāna. If one contemplates an excellent condition, skillfully removes the five hindrances, and reaches mastery as wished, this is called middle jhāna. If one contemplates an excellent condition, skillfully removes the five hindrances, and reaches mastery as wished, this is called upper jhāna. The wording for the middle and upper is identical; this passage does not explain their difference.

Destinations and Lifespans of the Three Kinds of First Jhāna

Here, if a meditator cultivates the lower first jhāna, at death he is born among a class of Brahmās, and his lifespan is “one eon, three parts.” If he cultivates the middle first jhāna, at death he is born among the Brahmās and lives half an eon. If he cultivates the upper first jhāna, at death he is born as a Great Brahmā and lives one eon. The expression “one eon, three parts” is not explained here and is retained without conversion to another value.

Four Divisions of the Qualities of Birth in Brahmā

The qualities of birth in Brahmā are of four kinds: some persons form the division of regression, some the division of stability, some the division of excellence, and some the division of reaching.

The Division of Regression

A person of dull faculties wishes to dwell in heedlessness, and attention follows along. When this jhāna arises in this way, the division of regression is formed.

Again, through the practice of three jhānas he forms the division of regression: because of the greatest entanglement he is not energetic. If a person, from the beginning, has given rise to unwholesome applied thought and cannot dispel it, he rapidly regresses because of this great entanglement. He delights in “the work of jhāna,” delights in talk, and delights in sleep, and does not abide in energy. Therefore he regresses. The passage does not enumerate what “three jhāna practices,” “the greatest entanglement,” or “the work of jhāna” specifically denotes.

Who Regresses, and Why?

Question: Who regresses? Why does one regress? Answer: One account says that when “rapid defilement” is accomplished, regression and loss arise. Another says that one regresses because of “lingering defilement.” Another says that when calm is lost, regression occurs. Another says that when one has long not practiced with respect to “having a sign,” one cannot cause it to arise at the various places; because concentration is not gained, the division of regression is formed. The expressions “rapid,” “lingering,” and “having a sign” are not explained here and remain unresolved.

The Divisions of Stability, Excellence, and Reaching

If a person of dull faculties abides in heedfulness and gains mindfulness of that Dhamma, the division of stability of the jhāna is formed.

If a person of sharp faculties abides in heedfulness, gains the second jhāna at will, and attention without applied thought accompanies its arising, the division of excellence of that jhāna is formed.

If a person of sharp faculties abides in heedfulness, gains insight at will, and attention following the perception of danger is accomplished and arises, freely and unstained, the division of reaching of the jhāna is formed.

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Shi Huijing · Waken · The Path of Freedom · Joy and Pleasure Pervading the Body and the Four Divisions of the First Jhāna · Vernacular · Summer 2026

The Heading on Seeking the Second Jhāna

This explains seeking the second jhāna: contemplating the faults of the first jhāna and the qualities of the second.

At that time, the meditator, wishing and delighting to arouse the second jhāna, has already gained bodily mastery of the first jhāna. Why? If he has not gained mastery of the first jhāna, then although he contemplates removing applied and sustained thought and hopes to gain the second jhāna, he will fall back and lose it. He will become unable to arouse the concentration of the second jhāna and also unable to enter the first.

The Buddha's Simile of the Mountain Calf

As the Blessed One said, giving the bhikkhus the simile of a mountain calf:

A foolish mountain calf does not know a feeding place and has not learned how to walk, yet wishes to go to a steep and distant place. It thinks to itself: “Today I shall go to a place never reached before, eat grass never eaten before, and drink water never drunk before.” Before its front foot is set, it raises its hind foot. It staggers and is unsteady, unable to advance. Thus it cannot reach the place never reached before, eat the grass never eaten before, or drink the water never drunk before. It thinks again: “Since I cannot go, I should just rely on my former food and drink.”

The bhikkhu is likewise. Foolish and not yet accomplished, he does not know the place of practice, does not understand entering the first jhāna through seclusion from sensual desire, does not cultivate this Dhamma, and does not study it much. Yet he immediately thinks, “I wish to enter the second jhāna and become separated from applied and sustained thought.” Not understanding how to settle himself, he thinks again, “I cannot enter the second jhāna and become separated from applied and sustained thought; I wish to fall back and enter the first jhāna, secluded from sensual desire.”

The foolish bhikkhu is like that mountain calf which does not understand how to walk.

Cultivating the First Jhāna to Gain Mastery

Therefore one should cultivate the first jhāna and bring the mind to mastery. The source then lists the time before eating, after eating, the first watch, and the last watch. It also lists according to what the mind delights in, according to the desired length or brevity, and freely without obstruction. It continues: “for arising-entering-contemplating, from one occasion up to many occasions; entering and emerging many times, from one occasion up to many occasions.” It is certain that the passage contains “for arising-entering-contemplating,” two occurrences of “from one occasion up to many occasions,” and “entering and emerging many times.” How the first expression is segmented and what each of the two time measures modifies remain uncertain. The final sentence says that mastery of the first jhāna is accomplished and gained.

Going Beyond the First Jhāna and Contemplating Coarse and Fine

Only after gaining the pleasure of mastery does one arouse the second jhāna and go beyond the first. One then thinks again: this first jhāna is coarse, while the second is fine; one sees faults in the first jhāna and qualities in the second.

Faults of the First Jhāna

Question: What are the faults of the first jhāna? Answer: It is close to the hostile five hindrances, which make applied and sustained thought move; the body becomes slothful and the mind distracted. All its qualities constitute coarse concentration and are not fit for the realization called 神通證. Delighting in the first jhāna, one does not form the division of excellence. These are the faults of the first jhāna; the qualities of the second jhāna are their antidote. The precise referent of 神通證 is not explained here.

Attention in Cultivating the Second Jhāna

Having contemplated the faults of the first jhāna and again seen the qualities of the second, one attends to the sign of the kasiṇa and cultivates the matter of the second jhāna. One does not attend to combining the first jhāna, does not attend to applied thought, and does not attend to sustained thought. Through mastery of the joy and pleasure born of concentration, one causes the mind to uphold them.

The Cessation of Applied and Sustained Thought and the Second-Jhāna Formula

When the meditator attends in this way, before long applied and sustained thought cease. Through mastery of the joy and pleasure arisen from concentration, he causes the mind to become settled. This explains the meaning of the four factors of the second jhāna.

Because applied and sustained thought have ceased, the meditator accomplishes internal confidence; the mind becomes one in nature; without applied or sustained thought, he enters the second jhāna with joy and pleasure born of concentration. This is the quality of the earth kasiṇa.

The Cessation of Applied and Sustained Thought

The cessation of applied and sustained thought is through skillful discrimination. Their cessation is also called cutting off.

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Shi Huijing · Waken · The Path of Freedom · Seeking the Second Jhāna and the Faults of the First · Vernacular · Summer 2026

〔Continuing from the preceding unit〕 The preceding unit ended by naming the term: “The cessation of applied and sustained thought is through skillful discrimination. The cessation of applied and sustained thought is also called cutting off.” This unit asks about and explains it.

The Cessation of Applied and Sustained Thought

Question: What is the cessation of applied and sustained thought? Answer: It is also the faults of applied and sustained thought in the first jhāna, the faults of every root of applied and sustained thought and of applied and sustained thought, and the removal together of the roots of applied and sustained thought and applied and sustained thought themselves; because of these, the cessation of applied and sustained thought is accomplished. Further, by cutting off the lower and coarse jhāna, one gains the higher and excellent jhāna, and again causes what is present to cease in sequence.

Three Kinds of “Internal”

What is presently realized is called internal. There are three kinds of internal: first, inner-internal; second, internal concentration; and third, the internal field of practice.

What is inner-internal? It means the six internal bases. Internal concentration is contemplating the body in oneself; this is called internal concentration. The internal field of practice is thinking within oneself, the mind not going outside; gathering is its meaning and its nature. This is called the internal field of practice.

In this scripture, the inner-internal is delightful.

Internal Confidence and Its Four Questions

Confidence means confidence, right confidence, and confidence increased through contemplation. This is called confidence in internal concentration; it is called internal confidence.

What is the characteristic of internal confidence? What is its function? What is its manifestation? What is its basis? Nondistraction is the characteristic of internal confidence, seclusion is its function, being unclouded is its manifestation, and applied and sustained thought are its basis.

The Mind Becoming One in Nature and Its Four Questions

The mind becoming one in nature means that the mind abides in right concentration. This is called the mind becoming one in nature.

What does “the mind becoming one in nature” mean? This passage first says that “mind” is “mentation.” It then writes continuously: “As for one, it is spoken of in mindfulness. As for what is called nature, as a treatise on sound speaks of arising-nature. Nature is spoken of in the sense of what is natural.” What can be established is that the passage explains “nature” as having the sense of what is natural and cites the “arising-nature” spoken of in the treatise on sound. How “As for one, it is spoken of in mindfulness” should be segmented, and which statement “As for what is called nature” continues, are unclear from the wording of this passage. It then says that the one-pointedness of the second jhāna can extinguish applied and sustained thought and arises through one nature. This is called the mind becoming one in nature.

What is the characteristic of the mind becoming one in nature? What is its function? What is its manifestation? What is its basis? Exclusive right focus is its characteristic, seclusion its function, being without waves its manifestation, and the cessation of applied and sustained thought its basis.

Why Confidence and One Nature Do Not Belong to the First Jhāna

Question: Why are confidence and the mind becoming one in nature not included in the first jhāna? Answer: Because the first jhāna takes applied and sustained thought as moving waves, it becomes turbid; internal confidence and the mind becoming one in nature thereby become impure. It is like water with waves stirred by wind, in which the image of one's face can no longer be seen clearly. In this way, applied and sustained thought in the first jhāna are waves. Because the moving waves make it turbid, internal confidence and the mind's one nature become impure. Therefore, although they are factors of jhāna, they are not included in the first jhāna.

Without Applied or Sustained Thought

“Without applied or sustained thought” means that, because applied thought is cut off, there is no applied thought, and because sustained thought is left behind, there is no sustained thought.

Why Two Kinds of Cutting Off Applied and Sustained Thought Are Spoken Of as Two

Question: The cessation of applied and sustained thought and being without applied or sustained thought are both ways of cutting off applied and sustained thought. Why are they spoken of as two? Answer: The cessation of applied and sustained thought is for manifesting internal confidence, with the mind's one nature as cause; being without applied or sustained thought is for manifesting the exquisite characteristic of joy and pleasure formed by seclusion.

Further, in the cessation of applied and sustained thought, through these very applied and sustained thoughts one sees the faults of applied and sustained thought and cuts off the qualities that are their faults. Being without applied or sustained thought means cutting off applied and sustained thought of the form realm.

Further, being without applied or sustained thought is of two kinds: first, being without applied or sustained thought not through the cessation of applied and sustained thought; second, being without applied or sustained thought through the cessation of applied and sustained thought. Here, the five consciousnesses and the third jhāna and so forth become without applied or sustained thought not through the cessation of applied and sustained thought. Because of skillful means and seclusion, the second jhāna becomes without applied or sustained thought through the cessation of applied and sustained thought. This is why two meanings are spoken of.

Born of Concentration and the Name “Second Jhāna”

“Born of concentration” is called concentration: the first jhāna is born from that wisdom, while the second jhāna is accomplished by being born from the concentration of the first jhāna. The referent of “that wisdom” is unclear in this passage. Further, concentration is said to give rise to joy and pleasure because, in the second jhāna, it arises together with one-pointedness. Joy and pleasure have already been analyzed earlier. The second jhāna is so named in dependence on the first.

Attainment and Qualities of the Second Jhāna

Entering the attainment of this second jhāna means entering the second jhāna. Jhāna here is internal confidence, joy, pleasure, and one-pointedness; this is called jhāna. Abiding in the attainment means accomplishing and gaining the second jhāna, leaving behind two factors and accomplishing two factors, being complete in three kinds of goodness and ten characteristics, and corresponding with twenty-three qualities. This is a heavenly dwelling and a quality, and it leads to birth in the Heaven of Radiance. It is as explained at length for the first jhāna.

Heavenly Dwelling and the Buddha's Simile of the Pool

It is called a heavenly dwelling because its joy and pleasure, born of concentration, surpass human dwelling.

Therefore the Blessed One told the bhikkhus: It is like a pool in which water arises. It does not come from the four directions and is not produced by rain. It has no season, but issues from a spring, cool and cold, soaking and filling the pool, overflowing and flowing far. The bhikkhu is likewise: this body has joy and pleasure born of concentration, causing it to become cool, with no part unmoistened. Joy born of concentration pervades body and mind, like spring water.

The body of that meditator entering the second jhāna may be understood as follows. Just as no flowing water comes from the four directions and there is no water from rain in the sky, so the cessation of applied and sustained thought may be understood. Just as water issues and flows from the spring, filling the body of water without giving rise to waves, so joy and pleasure born of concentration fill this body of name-and-form without allowing the mind to become disturbed. Just as cold water makes the body cool and reaches every place, so joy and pleasure born of concentration fill the entire body of name-and-form, completing the fruit of cultivating concentration. Such is the quality of radiance born of heavenly dwelling.

The Three Grades of the Second Jhāna, Their Destinations, and Lifespans

This second jhāna is of three kinds: lower, middle, and higher. When the meditator cultivates the lower jhāna, at death he is born in the Heaven of Lesser Light and lives for two eons. When he cultivates the middle jhāna, he is born in the Heaven of Measureless Light and lives for four eons. When he cultivates the higher jhāna, he is born in the Heaven of Radiance and lives for eight eons.

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Shi Huijing · Waken · The Path of Freedom · Internal Confidence and the Mind Becoming One in Nature in the Second Jhāna · Vernacular · Summer 2026

Arousing the Third Jhāna

He recollects the faults of the second jhāna. At that time the meditator has cultivated the second jhāna and gained bodily mastery. He knows that the second jhāna is coarse and the third jhāna deeply quiet. Knowing the faults of the second jhāna and seeing the virtues of the third, he arouses the third jhāna.

The Faults of the Second Jhāna

What are the faults of the second jhāna? It is said to be near applied and sustained thought, which are enemies of concentration. Because it is associated with fullness of rapture, the jhāna becomes coarse. When rapture reaches fullness, the mind greatly leaps up and cannot arouse the remaining jhāna factors. If one becomes attached to rapture, this is a loss; if one knows this as a loss, one comes not to lose. If one is incapable of accomplishing 神通證, and if delight in the second jhāna does not become a superior portion—this is to know the faults of the second jhāna. Seeing the virtues of the third jhāna is their counteragent. The precise referent of 神通證 is not explained here.

Attention in Cultivating the Third Jhāna and Its Accomplishment Formula

Having contemplated the faults of the second jhāna and again seen the virtues of the third, one attends to the sign of the kasiṇa and causes the mind’s rapture to cease. Because rapture and pleasure sustain the mind, through such attention one soon reaches what the source calls “with no rapture pleasure causes the mind to find ease and understand the factors of the third jhāna.” How this sentence is to be divided remains unresolved: it may be read “without rapture / pleasure causes the mind to find ease,” or continuously as “without rapture and without pleasure / causes the mind to find ease.” The source does not decide between these readings.

Because that meditator is unstained by rapture, he gains equanimity, mindfulness, and knowing, and experiences pleasure with the body. This is what the noble ones taught: gaining equanimity, mindfulness, and knowing, he dwells pleasantly in the attainment of the third jhāna. This is the virtue of the earth kasiṇa.

Unstainedness and the Definition of Equanimity

As for being unstained by rapture: rapture has already been analyzed. “Unstained” means that, having abandoned rapture, one gains a dwelling in equanimity.

What is equanimity? It is equanimity and it is guarding. Neither regressing nor advancing, the mind is balanced: this is called equanimity.

Eight Kinds of Equanimity

Here equanimity is of eight kinds: equanimity as feeling, equanimity of exertion, equanimity of view, equanimity of the awakening factor, immeasurable equanimity, sixfold equanimity, equanimity as a jhāna factor, and purified equanimity.

The five faculties are equanimity as feeling. Sometimes not attending to the sign of equanimity is equanimity of exertion. “Suffering and its origin I shall now abandon”: accomplishing this and gaining equanimity is equanimity of view. Cultivating the awakening factor is equanimity of awakening. Loving-kindness, compassion, appreciative joy, and equanimity are immeasurable equanimity. Seeing a form with the eye and becoming neither pained nor pleased, one accomplishes equanimity: this is sixfold equanimity. Because there is no stain, one accomplishes a dwelling in equanimity: this is equanimity as a jhāna factor. Purification of equanimity and mindfulness is purified equanimity.

Among these eight kinds of equanimity, except for equanimity as feeling, the other seven equanimity qualities are balanced equanimity.

Three Kinds of Equanimity

Furthermore, equanimity is of three kinds: first, the corresponding vehicle; second, little undertaking; and third, no undertaking.

In all jhāna practice, this is the balanced means of jhāna: neither hurried nor delayed. This is called equanimity of the corresponding vehicle. This lower equanimity is near the second jhāna and can abandon the greatly leaping mind.

If the mind has no undertaking, this is called equanimity of little undertaking. This equanimity is near the third jhāna and can abandon every leaping movement of the mind.

With body and mind unmoving and a mind without the affairs of undertaking, this is called equanimity without affairs. This equanimity is near the fourth jhāna.

Four Questions on Equanimity

What is the characteristic of equanimity? What is its function, manifestation, and proximate cause? Balance is its characteristic; nonattachment is its function; no undertaking is its manifestation; and unstainedness is its proximate cause.

Why This Equanimity Is Not Taught in the First and Second Jhānas

Question: Why is this equanimity taught in this jhāna but not in the second or the first jhāna? Answer: In those places the fullness of rapture has not ceased and the mind is still attached. Because it takes rapture and pleasure as its condition, it has not ceased; great leaping fills body and mind. Therefore equanimity is not taught in those two jhānas, for it is not yet full.

In this third jhāna, because there is no stain of rapture and attachment to the sign has ceased, a jhāna factor arises. Because one has mastery through the jhāna factors, equanimity, mindfulness, and clear knowing are taught.

Mindfulness

What is mindfulness? It is mindfulness, recollection, that mindfulness and awareness, retaining without forgetting. What is called mindfulness is the faculty of mindfulness, the power of mindfulness, and right mindfulness. This is called mindfulness.

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Shi Huijing · Waken · The Path of Freedom · Seeking the Third Jhāna: Equanimity and Mindfulness · Vernacular · Summer 2026

[Continuing from above] The preceding unit ended by giving general explanations of equanimity and mindfulness. This unit continues with the characteristic, function, manifestation, and proximate cause of mindfulness, and then treats clear knowing and bodily pleasure.

Four Questions on Mindfulness

What is the characteristic of mindfulness? What is its function, manifestation, and proximate cause? Recollection is its characteristic, not forgetting its function, guarding its manifestation, and the four mindfulnesses its proximate cause.

Clear Knowing and Four Kinds of Knowledge

What is knowledge? Understanding is wisdom; this clear knowing is what is called knowledge.

Here clear knowing is of four kinds: knowledge of meaning, knowledge of own-characteristic, knowledge without delusion, and knowledge of the domain.

Here knowledge of meaning is “there are the four postures.” Knowledge of own-characteristic is “entering the base of space.” Knowledge without delusion is “knowing the eight worldly things.” Knowledge of the domain means “with respect to the place of affairs.”

In this scripture, knowledge of the domain is to be taken.

Four Questions on Knowledge

What is the characteristic of knowledge? What is its function, manifestation, and proximate cause? Nondelusion is its characteristic, being attached to a condition its function, selecting phenomena its manifestation, and right attention its proximate cause.

Why This Mindfulness and Clear Knowing Are “Not Excellent” / “Few” Everywhere (Variant Unresolved)

Question: The Taishō base asks, “Why are this mindfulness and clear knowing not excellent everywhere?” At the same place the Gong witness reads “few.” The two readings ask different questions, and this passage does not decide between them. Answer: If a person loses mindfulness and does not arouse clear knowing, he is incapable of arousing the access to jhāna.

Why They Are Taught in the Third Jhāna but Not in the Second or First

Question: Why are mindfulness and clear knowing taught in the third jhāna but not in the second or first?

Answer: Here rapture is foremost, because the coarse jhāna factors have ceased and right concentration is subtle. This concentration enters a subtle place. By this clear knowing one is capable of arousing the third jhāna, and therefore gains mastery through the jhāna factors.

Furthermore, this jhāna easily arises and reaches that place of pleasure; it is the “ground of utmost savor,” and it also “makes a deluded mind”—this is called a place of attachment. Therefore, in this jhāna, knowing that mastery has been gained makes one capable of abandoning rapture.

It is also said that rapture and pleasure are close friends. Therefore this mindfulness and knowing distinguish them, causing one to be without rapture but to have pleasure and to accomplish dwelling with respect to the affair. It is like a calf following its mother: it does not grasp her two ears but bumps along after her. In the same way, without rapture but with pleasure, mindfulness and knowing distinguish them, and pleasure comes to dwell in its domain.

If the distinguishing is not gentle, one instead enters rapture and the jhāna becomes subject to regression.

Because there is mastery of the jhāna factors, mindfulness and knowing are taught. Because this equanimity, mindfulness, and knowing are accomplished, it is said that one has equanimity, mindfulness, and knowing and experiences pleasure with the body.

What Is Mental Pleasure?

Question: What is mental pleasure? Answer: The mind’s receiving is mental pleasure. Receiving born from mental contact is the feeling of mental pleasure. This is called pleasure.

What Is the Body?

Question: What is the body? Answer: The aggregate of perception, the aggregate of formations, and the aggregate of consciousness are called the body. This pleasure is experienced with the body; hence it is said that one experiences pleasure with the body.

Why This Pleasure Is Without Rapture, and Why the Body Is Not the Faculty That Feels It

Question: Why is this pleasure without rapture, yet not experienced by the body as the faculty of feeling? Answer: Because in the third jhāna the pleasure faculty has ceased.

Why did the Blessed One say that the pleasure faculty ceases in the third jhāna? This pleasure is what noble persons taught. “Noble persons” means the Buddha and his disciples, who open and combine, establish the teaching, analyze, and disclose. This is called what the noble ones taught.

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Shi Huijing · Waken · The Path of Freedom · Mindfulness, Clear Knowing, and Bodily Pleasure in the Third Jhāna · Vernacular · Summer 2026

Why the Noble Ones Spoke of This Body and Not Another Place

Question: Why did the noble ones speak of this body and not another place?

Answer: This third jhāna easily arises and easily reaches that place of pleasure. The source then says 彼無受樂. Both the syntax and referent of this phrase are unclear, and this passage does not select a single interpretation. It next says that noble ones incline toward dwelling in pleasure; this is the accomplishment of noble persons. Therefore noble persons said that this jhāna “supremely accomplishes equanimity.” A person who dwells pleasantly with mindfulness has “equanimity, mindfulness, and pleasure.” This has already been analyzed and is accomplished; he enters and dwells in the third jhāna.

The Name “Third” and the Accomplishment of Jhāna

“Third” means that it is named the third in dependence upon the second.

The third jhāna is equanimity and mindfulness, clear knowing, pleasure, and one-pointedness. This is called the accomplishment of jhāna.

One Who Enters and Dwells

“One who enters and dwells” means that the person has already gained the second jhāna. The source then writes the continuous phrase 離一分五分. How its two instances of 分 are to be divided and what each denotes are not explained, so the original expression is retained without assigning its parts. It next says that he accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells among devas, and is reborn in the Heaven of Pervasive Purity. This is as explained at length under the first jhāna.

“Dwelling among devas” is explained by the source as 無喜樂住 and as surpassing human dwelling, hence the name “dwelling among devas.” 無喜樂住 may be read as dwelling in “pleasure without rapture,” or divided as “without rapture, without pleasure, dwelling.” The source does not explain itself, and both readings are preserved.

The Simile of the Water Flowers

Therefore the Blessed One told the bhikkhus: Suppose there are pond flowers of 欝波羅 and 分陀利. The flowers 欝波羅, 波頭摩, and 分陀利 are born of water and grow through water. Arising from the water, they remain in it, and water fills them from root to crown. In the same way, bhikkhus, the meditator fills and moistens this body with pleasure free of rapture, and pleasure free of rapture pervades body and mind.

Here, just as 欝多羅, 波頭摩, and 分陀利 flowers arise from water, so one who enters the third jhāna should understand the body to be like a lotus root born in water, completely filled from root to crown. In this way, the body of one entering the third jhāna is pervaded in body and mind by pleasure free of rapture. Such is the result of cultivating concentration: the virtue of dwelling among devas and being reborn in the Heaven of Pervasive Purity.

The Upper, Middle, and Lower Grades of the Third Jhāna and Their Heavens

This third jhāna is also of three kinds: upper, middle, and lower.

Here a meditator who cultivates the lower jhāna is reborn at death in the Heaven of Limited Purity, where the lifespan is sixteen eons. Cultivating the middle jhāna, he is reborn in the Heaven of Measureless Purity, whose lifespan is thirty-two eons. Cultivating the upper jhāna, he is reborn in the Heaven of Pervasive Purity, with a lifespan of sixty-four eons.

Recollecting the Faults of the Third Jhāna and Arousing the Fourth

He recollects the faults of the third jhāna. At that time, having practiced in this way, the meditator has gained bodily mastery and pleasure in the third jhāna. He arouses the fourth jhāna and goes beyond the third. The third jhāna is coarse and the fourth excellent. He sees the faults of the third and again sees the virtues of the fourth.

What are the faults of the third jhāna? It is near rapture, which is an enemy. Right concentration is coarse because of the factor of pleasure; it cannot bear the task of gaining 神通, and the third jhāna does not become a superior portion. Seeing the faults of the third in this way, one sees that the virtues of the fourth are their counteragent. The precise referent of 神通 is not explained here.

Attention in Cultivating the Fourth Jhāna and Its Accomplishment Formula

That meditator, having thus seen the faults of the third jhāna and the virtues of the fourth, attends only to the sign of the kasiṇa. The source next reads 令現滅樂滅. Two occurrences of 滅 stand together. It is unclear whether the first joins 現 or falls under 令, so no single interpretation is selected here. Sustained by a mind of equanimity, he attends in this way; before long, through the mind of equanimity, he finds ease and understands the factors of the fourth jhāna.

That meditator has abandoned pleasure, had already abandoned pain, and exhausted the initial gladness and distress. He accomplishes neither-pain-nor-pleasure and purification of equanimity and mindfulness, and dwells in the fourth jhāna. This is the virtue of the earth kasiṇa.

Lexical Explanations of Abandoning Pleasure, Abandoning Pain, and the Cessation of Gladness and Distress

“Abandoning pleasure” means the abandonment of bodily pleasure. “Abandoning pain” means the abandonment of bodily pain.

“The preceding gladness and distress have ceased” means that gladness is mental pleasure and distress mental pain; both have been completely extinguished.

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Shi Huijing · Waken · The Path of Freedom · Accomplishing the Third Jhāna and Turning to the Fourth · Vernacular · Summer 2026

Where Pleasure, Pain, and Distress Cease

Question: Pleasure, pain, and distress have been abandoned. Where did they cease? Answer: Cessation occurs at the time of the first jhāna. In this fourth jhāna, the Buddha spoke of the cessation of pain.

Where the Pain Faculty, Once Arisen, Ceases Without Remainder

Question: Where does the pain faculty, once arisen, cease without remainder? Answer: The Buddha told the bhikkhus: when the first jhāna is accomplished and sensual desire left behind, that is the place where the pain faculty, once arisen, ceases without remainder.

Why the Pain Faculty Ceases in the First Jhāna, the Distress Faculty in the Second, and the Pleasure Faculty in the Third

Question: Why does the pain faculty cease in the first jhāna? Answer: Because rapture is full, the body is at ease; because the body is at ease, the pain faculty ceases. Because abandonment is its counteragent, the pain faculty ceases in the first jhāna.

The source first says, “In the second jhāna the distress faculty ceases, accomplishing abandonment of the distress faculty.” It then introduces “as the Buddha said,” but the question reads, “Where does the gladness faculty, once arisen, cease without remainder?” It next says that because applied and sustained thought have ceased, the bhikkhu dwells in the attainment of the third jhāna, and this is where the “distress faculty,” once arisen, ceases without remainder. The use of “gladness faculty” and “distress faculty” and the connection of these sentences are not consistent, and the base text does not explain how each sentence belongs. The two terms are retained without arranging them into a definite sequence or silently replacing either character.

Why does the distress faculty cease in the second jhāna? If applied and sustained thought are present and one long follows them, the body becomes weary and the mind indolent. If the mind becomes indolent, the distress faculty arises. In the second jhāna applied and sustained thought cease, and therefore the distress faculty is said to cease.

In the third jhāna, this is the place where pleasure ceases. As the Blessed One said: Where does the pleasure faculty, once arisen, cease without remainder? Here, because the bhikkhu becomes disenchanted with rapture, he enters and dwells in the attainment of the third jhāna. This is the place where the pleasure faculty, once arisen, ceases without remainder.

Why the Pleasure Faculty Ceases in the Third Jhāna

Question: Why does the pleasure faculty cease in the third jhāna? Answer: Because rapture ceases. Rapture is the cause; pleasure therefore comes to cease. Hence the pleasure faculty ceases in the third jhāna.

If Pain, Pleasure, and Distress Have Already Ceased in the First Three Jhānas, Why Is Cessation Again Taught in the Fourth?

Question: If pain, pleasure, and distress have already ceased in the places of the first three jhānas, why is cessation still taught in this fourth jhāna?

Answer: The first three jhānas are the road to the fourth. Because the feelings have already ceased in the first three, cessation is taught in the fourth.

Furthermore, the feeling that is neither painful nor pleasant is present here as the counteragent. Therefore it is said that neither-painful-nor-pleasant feeling counteracts pain and pleasure.

Furthermore, the fourth jhāna gathers together the common counteraction of feelings.

Furthermore, the defilements are relinquished and now abandoned without remainder.

Neither-Painful-nor-Pleasant Feeling

Neither-painful-nor-pleasant feeling means that the intention does not receive and the mind does not cast away. This is called neither-painful-nor-pleasant feeling.

What are the characteristic, function, manifestation, and proximate cause of neither-painful-nor-pleasant feeling? Its characteristic is being in the middle, which the source states as “中間為相”; its function is dwelling in the middle. For its manifestation and proximate cause, the source only has the unpunctuated string 除是起喜滅是處. It does not mark how these characters should be divided. No part of 除是 or 喜滅 is assigned here to either answer.

Purification of Equanimity and Mindfulness

What is purification of equanimity and mindfulness? It means that a neutral nature is equanimity. This is called equanimity. Mindfulness means mindfulness, recollection, and right mindfulness. This is called mindfulness. Taking equanimity as mindfulness, it becomes distinct and clear. This is called purification of equanimity and mindfulness.

Why This Mindfulness Becomes Distinct and Clear through Equanimity

Question: Why does this mindfulness become distinct and clear through equanimity? Answer: Because this equanimity is free from all defilements and is associated through similarity with feeling, it becomes unmoving and without undertaking. Because this nonundertaking is associated with equanimity, mindfulness reaches the unmoving and becomes without undertaking. Therefore this mindfulness, having become equanimous, is distinct and clear.

The Name “Fourth,” Jhāna Accomplishment, and One Who Enters and Dwells

“Fourth” means that, in dependence on the third, this fourth is accomplished.

“One who enters concentration” means the fourth jhāna’s equanimity, mindfulness, and one-pointedness. This is called the accomplishment of jhāna.

“One who enters and dwells” means that he comes to gain that fourth jhāna, 離一分三分, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in heaven as the result, and is reborn in the Heaven of Fruition. The virtues are as explained at length at the beginning.

Under “dwelling among devas,” the source says, “捨樂住, going beyond human dwelling; this is called dwelling among devas.” How 捨樂住 is divided and how it connects to “going beyond human dwelling” are not explained here.

The Simile of the White Cloth

Therefore the Blessed One told the bhikkhus: A person sits and covers his body with white cloth. From head to foot, there is no part of the body the cloth does not touch. Just as nowhere is left uncovered by the white cloth, so a bhikkhu fills every part of the body with a clear-white mind. The clear-white mind touches everywhere. As a person covers himself with white cloth, so does the meditator. Free from every upper defilement, he should be understood as dwelling in the fourth jhāna.

Just as white cloth covers the body from head to foot, neither cold nor hot, with the season balanced and body and mind purified, so one enters the fourth jhāna, which is neither painful nor pleasant. This is equanimous pleasure, filling the body. Such is the result of cultivating concentration: the virtue of dwelling among devas and being reborn in the Heaven of Fruition.

Rebirth through Cultivating the Fourth Jhāna

An ordinary person who cultivates the fourth jhāna is reborn at death in the Heaven of Fruition. If the mind is disenchanted, he is reborn in the Heaven of No Perception, with a lifespan of fifty eons. A renunciant is reborn either in the Heaven of Fruition or in the Five Pure Abodes. Such is the virtue of fruition.

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Shi Huijing · Waken · The Path of Freedom · The Cessation of the Faculties and Purification of Equanimity and Mindfulness in the Fourth Jhāna · Vernacular · Summer 2026

Why Superior Resultant Grounds Are Not Taught for the Fourth Jhāna

Question: Why are superior resultant grounds taught as lower, middle, and upper in the first three jhānas, but not for the fourth?

Answer: What is gained through the first three jhānas is coarse in some cases and subtle in others, so superior resultant grounds are taught through superior factors. The fourth jhāna has reached the far shore of subtle factors. Beyond it there is no subtler factor, so no superior resultant ground is taught here.

Recollecting the Faults of the Fourth Jhāna and Ranging in the Concentration of Space

He recollects the faults of the fourth jhāna. At that time the meditator has gained mastery and pleasure in the fourth jhāna. He ranges in the concentration of space and goes beyond the form realm. He further reflects: concentration on form is coarse, concentration on space subtle. The meditator sees the faults of form and again sees the virtues of concentration on space.

The Faults of Form and of the Fourth Jhāna

What are the faults of form? They include taking up weapons and fighting, contention, divisive and false speech, cutting off hands and feet, and various other affairs, together with pain of the eyes, illness, cold, heat, hunger, thirst, and other suffering. These are called the faults of desire for form.

What are the faults of the fourth jhāna? It is near rapture, which becomes an enemy, and it depends on matters of form; therefore it is called coarse. Attached to pleasure here, one does not attain a superior portion. One must depend on the deeply quiet liberation of space. This concentration is coarse. Seeing the faults of the fourth jhāna with respect to form and the virtues of concentration on space is their counteragent.

Attention in Cultivating the Concentration of Boundless Space and Its Accomplishment Formula

That meditator, having thus seen form and the faults of the fourth jhāna and having seen the virtues of concentration on space, recollects entry into the fourth jhāna and makes clear the concentration of boundless space.

After emerging from this concentration, the practitioner removes the sign of the earth kasiṇa and cultivates concentration on space, so that the earth sign is lost. He attends to space, taking boundlessness as the task. If he attends in this present way, before long the earth sign is lost. The sequence of actions in the next sentence is: mind rises from the earth sign and turns toward space; by the sign of entry into space it gains mastery and settles. Yet how “成越於虛空,” “自在,” and the neighboring expressions attach to one another is not further explained. Only the sequence is preserved; no single syntax is imposed.

Having aroused all signs of form and extinguished resistant perceptions, and because he does not attend to diverse perceptions, that meditator enters the attainment and dwells in the base of boundless space.

Lexical Explanation of the Accomplishment Formula

“All” means arising without remainder.

As for “signs of form”: what are signs of form? The perceptual knowing and clear knowing of one who enters concentration in the form realm are called signs of form. “Going beyond” means arising from here.

As for “cessation of resistant perceptions”: what are resistant perceptions? Perceptions of form, sound, odor, taste, and touch are called resistant perceptions. “Cessation” means that those diverse perceptions are exhausted.

As for “not attending to diverse perceptions”: what are diverse perceptions? In a person not in concentration, the perceptual knowing and clear knowing associated either with the mind-element or with the mind-consciousness-element are called diverse perceptions. Not attending to these diverse perceptions is called not attending to diverse perceptions.

Why Only Going Beyond Perception Is Taught, Not Feeling, Formations, or Consciousness

Question: Why does the source speak only of going beyond perception, without speaking of feeling, formations, or consciousness?

Answer: If one goes beyond perception, all the others also come to be gone beyond. Why? If one does not leave perception, the mind cannot go beyond.

Furthermore, because the Blessed One wished to speak of going beyond matters of form, he spoke of going beyond perceptions of form. All matters of concentration depend upon perception.

Does One Who Enters Form-Realm Concentration Not Also Have Resistant and Diverse Perceptions?

Question: If it is not so, one who enters form-realm concentration also has resistant and diverse perceptions; they are not absent.

Answer: A person who enters form-realm concentration has resistant and diverse perceptions because they have been abandoned.

Why Is the Path Not Cultivated There?

Question: The source asks, “Why is the path not cultivated there?” It does not state what “there” denotes.

The answer first says that the practice is “for disenchantment with form.” The next source sentence is “是故於彼不滅、於彼不盡故.” It does not say what the two occurrences of “there” denote or how the sentence explains or follows from the preceding one.

It next gives the first jhāna as an example: “In the first jhāna, sound is its thorn; it is like this.” The source then reads “佛所說於此為厭色以修行道，是故於此成斷.” What the two occurrences of “here” denote, whether they share a referent with the preceding “there,” and where the cited words of the Buddha begin and end are all unmarked.

The source continues: “於此斷故，無色定不動行想。寂寂解脫想.” This gives another “here,” making three in all. How 不動行想 and 寂寂解脫想 are each to be divided, whether they are parallel or sequential, and how they attach to “because it is abandoned here” are not explained. Their terms and sequence are therefore preserved, while the syntax remains unresolved.

The example of 迦蘭欝頭藍弗 entering concentration without perception follows. Five hundred carts pass back and forth before him, yet he neither sees nor hears. From this the source says “therefore cessation is spoken of at the place.” How “at the place” connects to the preceding sentences is preserved without a further decision.

Here, arousing all perceptions of form is said to abandon form-realm phenomena, resistant perceptions, and the cessation of diverse perceptions. “Not attending” is said to abandon desire-realm phenomena.

Furthermore, going beyond all perceptions of form is said to gain the formless realm. Cessation of resistant perceptions is said to abandon disturbance outside that concentration and to manifest the unmoving. Not attending to diverse perceptions is said to abandon disturbance within concentration and to manifest the sign of deeply quiet liberation.

Space, Boundlessness, Entry into Space, and Entry into the Base of Space

Question: In “boundless space,” what is space?

Answer: This space enters the space-element and empty opening and is not touched by the four great elements. This is called space. Correctly settling the mind upon space and making it fill boundlessness is called boundlessness.

“Boundless space” is entry into boundless space. The mind and mental factors entering the base of space are called entry into space.

What is the meaning of entry into space? It is the boundless nature of space. This base of space having a boundless nature expresses the meaning of space. Just as dwelling in a heavenly place is called a heavenly place, the concentration of the base of space is called entry into the base of space.

One Who Dwells Correctly and the Heaven of Rebirth

“One who dwells correctly” gains concentration on the base of space, goes beyond the three portions of matters of form, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in deep quiet, and cultivates the result of concentration. This virtue brings rebirth in the base of space, as explained at length at the beginning.

“One whose virtue brings rebirth in space” has cultivated the base of space and at death is reborn in the Heaven of Space, with a lifespan of two thousand eons.

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Shi Huijing · Waken · The Path of Freedom · Going Beyond Form into the Base of Boundless Space · Vernacular · Summer 2026

Recollecting the Faults of Concentration on Space and Arousing the Consciousness-Kasiṇa Concentration

He recollects the faults of concentration on space. At that time the meditator has gained mastery and pleasure in the base of space. He arouses the consciousness-kasiṇa concentration and goes beyond the space kasiṇa.

He reflects that concentration on space is coarse and sees that the base of consciousness is subtle. Again he sees the faults of space and the virtues of the base of consciousness.

The Faults of Space

What are the faults of space? The source joins several statements: this concentration is “near form, which is an enemy”; in concentration on space “this affair” becomes coarse; it is not far removed from resistant and diverse perceptions; and finally “attachment of mindfulness to that is formed, and no superior portion is gained.” How “near form” becomes an enemy, which preceding affair “this affair” denotes, and where “attachment of mindfulness to that is formed” attaches are all unclear. Only the original order is preserved here, together with the confirmation that the passage lists them as faults of concentration on space and ends with failure to gain a superior portion. No definite psychological sequence is supplied.

Seeing the faults of space in this way, the virtue of the consciousness kasiṇa is their counteragent: this makes clear the counteraction of the concentration of boundless consciousness.

Attention in Cultivating Boundless Consciousness and Its Accomplishment Formula

Having thus seen the faults of space and the virtues of the base of consciousness, the meditator recollects entry gently and recollects emergence gently. He attends by cultivating the consciousness of space and making it fill, thereby making consciousness boundless.

Through perception of the base of consciousness, mind sustains. Attending presently in this way, before long mind rises from perception of the base of space and goes beyond into the base of consciousness. Through perception of the base of consciousness, mind settles.

Because the meditator arouses all space, he reflects on boundless consciousness, accomplishes entry into attainment, and dwells in the whole base of consciousness.

Lexical Explanation of the Accomplishment Formula

“All” means without remainder.

“Going beyond the base of space” means going beyond the base of space. “Going beyond” means crossing correctly. This is called going beyond the whole base of space.

“Boundless consciousness” means that, with consciousness, one attends to that very space and makes it fill boundlessness. This is called the base of boundless consciousness.

How “色非色法” Is Apprehended as Boundless (Syntax Unresolved)

Question: The source asks, “色非色法，云何執為無邊？” How 色非色法 is divided and how its characters relate are not explained. No reading is selected; the answer is rendered sentence by sentence below.

Answer: Because it is solely a formless phenomenon, it becomes boundless. Why? A phenomenon that is not form has no boundary, which cannot be apprehended.

Furthermore, because space is boundless, it is called boundless. “Boundless” means that one forms an intention of boundlessness and therefore becomes boundless. Hence it does not obstruct consciousness.

Entry into the Base, Base of Consciousness, and Concentration on the Base of Consciousness

“Entry into the base” is entry into the base of consciousness. Mind and mental factors are called the base of consciousness.

What is the meaning of the base of consciousness? It is consciousness being boundless; this is called boundless consciousness. As the dwelling place of devas is called a heavenly place, when this consciousness has sustained concentration it is called concentration on the base of consciousness.

The Place of Entry into Attainment and the Heaven of Rebirth

Under “the place of entry into attainment,” the source first refers to “one who has gained concentration on the base of consciousness” and then continuously lists “goes beyond matters of space, three portions accomplished, through three kinds of goodness ten characteristics fulfilled, associated with twenty-two virtues, dwelling in deep quiet, and cultivating the result of concentration.” The broad order is: having gained concentration on the base of consciousness, going beyond matters of space, and then the three portions, three kinds of goodness, ten characteristics, twenty-two virtues, dwelling in deep quiet, and the result of cultivating concentration. But which three portions are meant, and whether the words from “through three kinds of goodness” onward state qualifications, accomplishments, or modifiers of the result, have no boundary in the source. The long sentence is not reclassified here. It then says only that this virtue brings rebirth in the base of consciousness, as explained at length at the beginning.

“The virtue of rebirth in consciousness-entry” means cultivating entry into the base of consciousness and, at death, being reborn in the Heaven of Consciousness, with a lifespan of four thousand eons.

(The consciousness entry is complete.)

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Shi Huijing · Waken · The Path of Freedom · The Base of Boundless Consciousness · Vernacular · Summer 2026

Recollecting the Faults of Boundless Consciousness and Arousing the Base of Nothingness

He recollects the faults of the concentration of boundless consciousness. At that time the meditator has gained mastery of the base of consciousness and wishes to arouse concentration on the base of nothingness, going beyond the base of consciousness.

He further reflects: concentration on the base of consciousness is coarse; concentration on the base of nothingness is subtle. Again he sees the faults of the base of consciousness and the virtues of the base of nothingness.

The Faults of the Base of Consciousness

What are the faults of the base of consciousness? This concentration is near space, which is an enemy, and the affair of consciousness is coarse. By reflecting on the perception of boundlessness, attachment of mindfulness to it is formed and no superior portion is gained. The virtues of the base of nothingness are their counteragent.

Attention in Cultivating the Base of Nothingness and Its Accomplishment Formula

Having thus seen the faults of the base of consciousness and again seen the virtues of nothingness, the meditator gently emerges from concentration on consciousness. He no longer cultivates that consciousness, no longer discriminates it, and comes to lose that consciousness.

Having seen and mastered the sign of the base of nothingness, the mind aspires to sustain it. Attending presently in this way, before long mind rises from perception of the base of consciousness. Through perception of the base of nothingness, mind settles.

The meditator who has made clear the concentration of boundless consciousness goes beyond the whole base of consciousness, sees nothingness, enters attainment, and dwells there.

Lexical Explanation of the Accomplishment Formula

“All” means without remainder.

“Going beyond the base of consciousness” means going beyond this consciousness and entering by correct crossing. This is called going beyond the whole base of consciousness.

“Nothingness” means no longer cultivating, no longer discriminating, coming to lose that consciousness, and seeing only nothingness. This is called the base of nothingness.

The mind and mental factors entering concentration on the base of nothingness are called the base of nothingness.

What is the meaning of the base of nothingness? The source answers, “是識無性，是無所有.” The expression 識無性 receives no further explanation here. It cannot be treated as already transparent modern language, nor may “無性” be replaced by another doctrine. What can be confirmed is only that the answer places 識無性 and 無所有 side by side to explain the base of nothingness; the exact meaning remains unresolved.

“The base of nothingness” expresses sustaining. Sustaining right concentration in nothingness is called concentration on the base of nothingness.

Entry into Attainment and the Heaven of Rebirth

“One who enters the attainment and dwells” comes to gain concentration on nothingness, goes beyond the three portions of the affair of consciousness, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in deep quiet, and cultivates the result of concentration. This virtue brings rebirth in the base of nothingness, as explained at length at the beginning.

“One whose virtue brings rebirth in nothingness” cultivates concentration on the base of nothingness and at death is reborn in the Heaven of Nothingness, with a lifespan of six thousand eons.

(The concentration of nothingness is complete.)

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Shi Huijing · Waken · The Path of Freedom · The Base of Nothingness · Vernacular · Summer 2026

Recollecting the Faults of Nothingness and Arousing the Base of Neither-Perception-nor-Non-Perception

He recollects the faults of the base of nothingness. At that time the meditator has gained mastery of the base of nothingness and wishes to arouse concentration on the base of neither-perception-nor-non-perception, going beyond nothingness.

He further reflects: the base of nothingness is coarse; the base of neither-perception-nor-non-perception is subtle. Again he sees the faults of nothingness and the virtues of concentration on neither-perception-nor-non-perception.

The Faults of the Concentration of Nothingness

What are the faults of the concentration of nothingness? This concentration is near consciousness, which is an enemy. Because it coexists with distinct perception, it becomes coarse; attachment of mindfulness to it is formed, and the highest is not gained.

Having thus seen the faults of nothingness, he again sees that the virtues of entry into neither-perception-nor-non-perception are their counteragent.

Furthermore, he sees this perception as an affliction, a boil, and a thorn; nonperception as 政, deeply quiet, and excellent—the so-called neither-perception-nor-non-perception. Here the Taishō base reads 政, while the Song, Yuan, Ming, and Gong witnesses read 正. The vernacular follows the base and retains 政; the matter remains unresolved.

Attention in Cultivating Neither-Perception-nor-Non-Perception and Its Accomplishment Formula

Having seen in this way, the meditator recollects entry into the base of nothingness and emerges gently. At that base he attends in deep quiet and cultivates another concentration. Attending presently in this way, before long mind rises from perception of the base of nothingness. Through perception of the base of neither-non-perception, mind settles.

The meditator who has made clear the concentration of neither-non-perception goes beyond the whole base of nothingness and accomplishes entry and dwelling in the base of neither-non-perception.

Lexical Explanation of the Accomplishment Formula

“All” means without remainder.

“Going beyond the base of nothingness” means going beyond that base and entering by correct crossing. This is called going beyond the whole base of nothingness.

“Neither-non-perception” means attending in deep quiet at the base of nothingness and cultivating another concentration. This is called the base of neither-non-perception.

“The base of neither-non-perception” means the mind and mental factors entering that base. This is called the base of neither-non-perception.

What is the meaning of the base of neither-non-perception? Because distinct perception has ceased, it becomes nonperception; because subtle perception remains, it becomes neither-perception-nor-non-perception, which is its base. This is called neither-non-perception.

Entry and Correct Dwelling, and the Heaven of Rebirth

“One who enters and dwells correctly” comes to gain concentration on neither-non-perception, goes beyond the base of nothingness, accomplishes three portions and three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in deep quiet, and makes clear the result of cultivating concentration. By this virtue one is reborn in the Heaven of Neither-Non-Perception, as explained at length at the beginning.

“One whose virtue brings rebirth in the Heaven of Neither-Non-Perception” cultivates concentration on the base of neither-non-perception and at death is reborn in that heaven, with a lifespan of eighty-four thousand eons.

Why It Is Called the Base of Neither-Non-Perception and Not the Base of Consciousness

Question: Why is it called the base of neither-non-perception? Why is it not called the base of consciousness?

Answer: Because grasping at boundlessness has been left behind and the perception that arises is subtle, it does not become the base of consciousness.

Why This Concentration Does Not Accomplish Exhaustion of the Taints

Question: Why does dependence on this concentration not accomplish exhaustion of the taints?

Answer: Having left distinct perception behind, one is incapable of attaining the path of seeing.

Furthermore, this concentration is most subtle; neither-non-perception cannot discriminate. Therefore it does not become a base for exhaustion of the taints.

(The concentration of neither-non-perception is complete.)

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Shi Huijing · Waken · The Path of Freedom · The Base of Neither-Perception-nor-Non-Perception · Vernacular · Summer 2026

The List of Statements

The preceding meanings are clarified once more.

Question: In these stations of concentration, what are the miscellaneous statements?

Answer: They are cessation, sound, inversion, emergence, crossing, access, applied thought, feeling, doubt, and what cannot be attained.

Cessation and Sound

Cessation means that on entering the first jhāna speech ceases, and on entering the fourth jhāna inhalation and exhalation cease.

Concerning sound ceasing in sequence: if someone who has entered concentration hears a sound, that person cannot speak. Why? The source says that it is because the auditory consciousness of one in concentration is not conjoined. The source preserves both “hears a sound” and “auditory consciousness is not conjoined,” without explaining how the two agree; this translation does not recast the first statement as “does not hear.”

Moreover, for one who has entered a form concentration, sound becomes a disturbance. As the Blessed One said: for one who has entered jhāna, sound is a thorn.

Inversion

Inversion means that, having entered the earth kasiṇa, one forms the perception of earth with regard to what is perceived as not-earth.

Question: If that is so, why does it not become an inversion?

The answer uses the statements “because these four inverted perceptions do not differ” and “one knows that this perception of earth is its sign,” and concludes that it therefore does not become an inversion. The passage does not, however, explain what “four” specifically denotes, what “its” refers to, or how the two statements are connected.

Emergence

Emergence means emerging from concentration through five causes: discomfort in one’s posture, the greatest object, the arising of an obstacle, imbalance in the means, and one’s own wish.

If one has entered a formless concentration, one cannot emerge through the greatest object, because one abides unmoving.

When one has entered the concentration of cessation or a fruition concentration, one can emerge through the activity first undertaken, not through any other cause.

Crossing

Crossing is of two kinds: sectional crossing and objective crossing.

Crossing from a form jhāna over a form concentration is called sectional crossing. Crossing from a form jhāna over a formless concentration, and again crossing from one formless concentration over another formless concentration, is called objective crossing.

Access, Applied Thought, and Feeling

For access, the source says only: “The access of every concentration accomplishes five factors.” It does not list what the five factors are, nor does it further explain how “every concentration,” “access,” and “accomplishes five factors” are connected in the sentence.

For applied thought, the source joins “the same nature as the second jhāna,” “excepting the immediately adjacent,” and “becomes without applied thought and examination” in a single sentence. What can be established is that the final words say it becomes without applied thought or examination. The passage does not explain what “same nature” and “excepting the immediately adjacent” mean, or how they connect with the final words.

For feeling, the source joins “the same nature as the fourth jhāna,” “excepting the immediately adjacent,” and “arises together with equanimity” in one sentence. The meanings of “same nature” and “excepting the immediately adjacent,” and the relation among the three phrases, are not explained. “Arises” has a variant reading “crosses”; no decision between the two is made here. The next sentence separately states, “Some hold that resemblance is immediately adjacent.” The passage does not identify “some,” nor does it explain the precise meaning of “resemblance is immediately adjacent.”

Doubt and What Cannot Be Attained

Doubt means that, without having abandoned the hindrances beginning with every form of sensual greed, one abides in the sphere of neither-perception-nor-non-perception and is said to have a remainder—like someone who climbs a tree out of fear of a venomous snake.

Four kinds of people cannot enter concentration and will inevitably fall into a bad destination: one without a cause, one who commits the five heinous deeds, and one holding wrong view.

(The miscellaneous statements are concluded; the earth kasiṇa is complete.)

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on Concentration · Vernacular · Summer 2026

Seven Questions Together

Question: What is the water kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its manifestation? What are its benefits? How is its sign acquired?

Meaning, Cultivation, Characteristic, Function, and Basis

Answer: The mind takes the water sign as its object—this is called the water kasiṇa. The mind abides without disturbance—this is called cultivation.

With regard to the water kasiṇa, one-pointed attention is its characteristic, not removing the perception of water is its function, and the mind not forming a second intention is its basis.

Five Distinctive Benefits

The water kasiṇa has five distinctive benefits: freely appearing and disappearing within the earth; producing a palace from the earth; causing movement causing rain to fall; enabling the body to produce water; and transforming rivers and seas.

The benefits stated for the earth kasiṇa are also shared. One who clearly cultivates the water kasiṇa sees water everywhere.

Acquiring the Sign: Experienced and New Meditators

As for how its sign is acquired: in acquiring the water-kasiṇa sign, one takes the sign in the presence of water, whether naturally occurring water or water one has prepared.

Here an experienced meditator acquires the water sign in a place where there is no water. The source then says that such a person sees water everywhere, lists wells, bottles, ponds, marshes, rivers, lakes, the Huai, and the sea, and continues: “Whatever is observed is seen at will, and the counterpart water sign can arise.” The passage does not further explain how far “whatever is observed” reaches, or how “seen at will” relates to “the counterpart water sign can arise.” What can be established is that the places just named, seeing at will, and the arising of the counterpart water sign are juxtaposed in that order. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place and cannot clearly cultivate the means of the water kasiṇa at an unprepared place.

The Means of Clear Cultivation

That meditator observes from the beginning in a secluded, quiet place—whether a monastery dwelling, a stone chamber, or beneath a tree. The place is not dark, is not scorched by sunlight, has no dust or wind, no mosquitoes, gnats, or the like, and no obstructions.

In such a place, a bowl or basin may be used. Bury the vessel in clean ground so that it is level with the earth. The source then says “one fathom around,” and next says that the water placed in it is not mixed with water of any other color and that the bowl or basin is filled. The Taishō base reads 兩水, “two waters,” while four witnesses read 雨水, “rainwater.” If the base reading 兩 is followed, the passage does not explain whether it refers to an amount of water, a pair of vessels, or some other relation. Both readings are therefore retained without choice.

At this place one should attend to the perception of water and acquire the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. The remaining matters are as with the earth kasiṇa, explained in full through the sphere of neither-perception-nor-non-perception.

(The water kasiṇa is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Water Kasiṇa · Vernacular · Summer 2026

Seven Questions Together

Question: What is the fire kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is the sign acquired?

Meaning, Cultivation, Characteristic, Function, and Basis

Answer: The mind is directed to the fire sign—this is called the fire kasiṇa. At that time the mind abides without disturbance—this is called cultivation.

Its characteristic is skillfully directing the mind to the fire sign. Its function is not removing the perception of fire. Its basis is that the mind forms no second intention when attending.

Five Distinctive Benefits

Concerning benefits, the source expressly announces five distinctive benefits, but does not explain them separately, and the internal relations within several short phrases are unclear. In their original order, they are: first, “managing the fire kasiṇa,” where what “managing” denotes is not stated; second, “producing smoke and flame, with the perception of light arising,” where the connections among smoke, flame, the perception of light, and “arising” are unclear, and the character 想, “perception,” has the variant 相, “sign,” in the Korean witness; third, extinguishing the light of other colors; fourth, “whatever is burned at will,” where neither who burns what nor the sentence’s referent is clear; and fifth, joining “producing light” with “understanding the fire element,” whose precise relation is not explained here. The passage then separately adds: the benefits stated for the earth kasiṇa.

Through cultivating the fire kasiṇa, one sees fire everywhere.

Acquiring the Sign: Experienced and New Meditators

As for how its sign is acquired: when acquiring the fire-kasiṇa sign in its presence, one acquires the sign from fire, either at a self-prepared place or at a naturally occurring place.

Here an experienced meditator acquires a naturally occurring sign. Such a person sees everywhere a grass fire, a wood fire, a forest fire, or a house fire, blazing with abundant flames, and begins observation from these sights. The source then says, “Whether one personally delights or does not delight, one immediately sees the counterpart fire sign arise.” The grammatical relation within this sentence is unclear. What can be established is that the person sees that counterpart fire sign arise; how “whether one personally delights or does not delight” connects to the following clause remains unresolved. This is unlike the case of a new meditator.

A new meditator acquires the sign only at a prepared place and cannot do so at an unprepared place.

The Means of Clearly Cultivating the Fire Kasiṇa

The means by which that person cultivates the fire kasiṇa are these. From the beginning, the new meditator makes preparations, cuts firewood, piles it in a clean place and burns it, either at sunrise or at sunset, igniting it from below.

The meditator does not attend to the grass or wood and does not attend to the smoke and fire arising above, but in the mass of flame directly forms the perception of fire.

The sign is acquired in three modes: through balanced observation, through skillful means, and through freedom from disturbance—as explained in full at the beginning.

(The fire kasiṇa is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Fire Kasiṇa · Vernacular · Summer 2026

Seven Questions Together

Question: What is the wind kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Meaning, Cultivation, Characteristic, Function, and Basis

Answer: The mind is directed to the wind sign—this is called the wind kasiṇa. Cultivation is the mind’s abiding without disturbance—this is called cultivating the wind kasiṇa.

Its characteristic is “directing the mind”; the source does not state what the mind is directed toward. Its function is not removing the perception of wind. Its basis is that the mind forms no second intention when attending.

Three Differing Benefits

Concerning benefits, there are three differing benefits: being master of the movement of wind in the wind kasiṇa, being able to cause wind to arise, and attending and sustaining it so as to bring coolness.

There are also the benefits stated for the earth kasiṇa.

The Means of Cultivating the Wind Kasiṇa—Acquiring the Sign in Two Modes

As for the means of cultivating the wind kasiṇa and how its sign is acquired: a new meditator who directly acquires the wind kasiṇa acquires the wind sign in two modes—either by sight or by touch.

Acquiring the Sign by Sight

What is acquiring the sign by sight? The meditator sees a sugarcane grove, a bamboo forest, or a place with much grass being stirred by the wind. Having seen it, the meditator forms the perception of wind and acquires the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. In this way the sign is acquired after being seen.

Acquiring the Sign by Touch

What is acquiring the sign by touch? A new meditator attends to a perception in a secluded, quiet sitting place. At the point from which the wind comes, the person makes a hole in the wall, places within it a tube made of bamboo or reed, and sits at the mouth of the tube so that the wind touches the body. The meditator attends and acquires the wind sign. In this way the sign is acquired by touch.

The Experienced Meditator

An experienced meditator sees the wind sign arise in every quarter. When wind touches the body while walking, standing, sitting, or lying down and the body moves with the wind, the meditator has already made this an observation from the beginning. The source then says, “Whether one personally delights or does not delight, one immediately sees the counterpart wind sign arise.” The grammatical relation within this sentence is unclear. What can be established is that the person sees that counterpart wind sign arise; how “whether one personally delights or does not delight” connects to the following clause remains unresolved. This is unlike the case of a new meditator.

(The wind kasiṇa is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Wind Kasiṇa · Vernacular · Summer 2026

The Blue-Green Kasiṇa

Seven Questions Together

Question: What is the blue-green kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Meaning, Cultivation, Characteristic, Function, and Basis

Answer: The mind is directed to the blue-green sign—this is called the blue-green kasiṇa. Cultivation is that mind’s abiding without disturbance—this is called cultivation.

Directing the mind to the blue-green sign is its characteristic; not removing the perception of blue-green is its function; and attending without a second is its basis.

Five Differing Benefits

The source first announces “five differing benefits,” but what follows is not clearly divided into five items. Its ascertainable order is: “with the mind’s object-following in the blue-green kasiṇa, one attains pure liberation”; “one attains the blue-green overcoming entry, like a blue-green flower”; and “the mind sustains it, enabling the transformation of various blue-green colors.” The source does not clarify how “the mind’s object-following” connects to “attains pure liberation,” which item “like a blue-green flower” belongs to, or whether “the mind sustains it” and “enabling the transformation of various blue-green colors” should be divided. These uncertainties are preserved without forcing the wording into five items.

One who cultivates the blue-green kasiṇa sees blue-green everywhere.

Acquiring the Sign: Experienced and New Meditators

As for how its sign is acquired: the blue-green-kasiṇa sign may be acquired at a prepared place or at a naturally occurring place. An experienced meditator acquires the sign at an unprepared place.

That meditator sees everywhere a blue-green flower, blue-green cloth, or another blue-green color, which constantly appears before the eyes. The source then says, “Following whether one delights or does not delight, one immediately sees the counterpart blue-green sign arise.” How “following whether one delights or does not delight” connects to the latter clause is grammatically unclear. What can be established is that the passage says the counterpart blue-green sign can arise. No referent is assigned here to “delights/does not delight,” and the possible readings are not merged into a new statement. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place and cannot acquire it at an unprepared place.

The Means of Cultivating the Blue-Green Kasiṇa

The means of cultivating the blue-green kasiṇa are these. On cloth, a board, or a wall, the meditator uses the blue-green color of the flower named 阿多思 and with this color makes a maṇḍala-flower, either triangular or quadrangular, surrounding its outside with a different color.

There the meditator forms the blue-green sign and acquires it in three modes: through balanced observation, through skillful means, and through freedom from disturbance. The remaining matters are as explained in full at the beginning.

(The blue-green kasiṇa is concluded.)

The Yellow Kasiṇa

Seven Questions Together

Question: What is the yellow kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is the sign acquired?

Meaning, Cultivation, Characteristic, Function, and Basis

Answer: The mind is directed to the yellow sign—this is called the yellow kasiṇa. Cultivation is that mind’s abiding without disturbance—this is called cultivation.

Directing the mind to the yellow kasiṇa is its characteristic; not removing the perception of yellow is its function; and attending without a second is its basis.

Five Differing Benefits

The source first announces “five differing benefits,” but what follows is not clearly divided into five items. Its ascertainable order is: “with the mind following in the yellow kasiṇa, one attains pure liberation”; “one attains the yellow overcoming entry—attending”; and “like golden flowers, various yellow colors.” The source does not clarify how “the mind following” connects to “attains pure liberation,” whether “attending” continues the preceding phrase or begins the following one, or how “like golden flowers, various yellow colors” is distributed among the five announced benefits. These uncertainties are preserved without forcing the wording into five items.

One who cultivates the yellow kasiṇa sees yellow everywhere.

Acquiring the Sign: Experienced and New Meditators

As for how that sign is acquired: in directly acquiring the yellow kasiṇa, one acquires the yellow sign at either a self-prepared place or a naturally occurring place. Here the sign is acquired at an unprepared place.

That meditator sees everywhere a yellow flower, yellow cloth, or another yellow color, and from then on sees it constantly. The source then says, “Following delight or non-delight, one immediately sees the counterpart yellow sign arise.” How “following delight or non-delight” connects to the latter clause is grammatically unclear. What can be established is that the passage says the counterpart yellow sign can arise. No referent is assigned here to “delight/non-delight,” and the possible readings are not merged into a new statement. This is unlike the case of a new meditator.

A new meditator acquires the sign at an already prepared place and cannot do so at an unprepared place.

The Means of Cultivating the Yellow Kasiṇa

The means of cultivating the yellow kasiṇa are these. On cloth, a board, or a wall, the meditator uses the yellow color of the flower named 迦尼羅 to make a maṇḍala-flower, either triangular or quadrangular, surrounding its outside with a different color.

There the meditator forms the yellow sign and acquires it in three modes: through balanced observation, through skillful means, and through the removal of disturbance. The remaining matters are as explained in full at the beginning.

(The yellow kasiṇa is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Blue-Green and Yellow Kasiṇas · Vernacular · Summer 2026

The Red Kasiṇa

Question: What is the red kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Answer: The mind is directed to the red sign—this is called the red kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.

Its characteristic is directing the mind to the red sign; its function is not departing from the perception of red; and its basis is that the mind forms no second intention when attending.

The source says there are four distinctive benefits but explicitly lists only three: by following the mind in the red kasiṇa, one attains pure liberation; one attains the red overcoming entry; and one transforms various red colors. It then says, “As for the distinctive benefits, they are as stated for the earth kasiṇa.” The passage does not explain how this reference back relates to the three listed items and the announced number four.

One who cultivates the red kasiṇa sees red everywhere.

As for how its sign is acquired: in directly acquiring the red kasiṇa, one acquires the red sign either at a prepared place or at a naturally occurring place.

An experienced meditator acquires the sign at a naturally occurring place and sees everywhere a red flower, red cloth, or another red color. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees the counterpart red sign arise.” The grammatical relation in this statement is unclear. What can be established is that the counterpart red sign arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.

The means of cultivating the red kasiṇa are these. On cloth, a board, or a wall, the meditator uses red such as the color produced by the flower named 槃偷時婆, or uses cinnabar pigment to make a maṇḍala-flower, either triangular or quadrangular, marking off its outside with a different color.

There the meditator forms the red sign and acquires it in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.

(The red kasiṇa is concluded.)

The White Kasiṇa

Question: What is the white kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Answer: The mind is directed to the white sign—this is called the white kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.

Its characteristic is directing the mind to the white sign; its function is not departing from the perception of white; and its basis is that the mind forms no second intention when attending.

The source says there are eight distinctive benefits but explicitly lists only five: by following the mind in the white kasiṇa, one attains pure liberation; one attains the white overcoming entry; one subdues sloth and sleep; one removes darkness and produces light; and the white kasiṇa enables the arising of the divine eye. It then says, “The remaining benefits are as stated for the earth kasiṇa.” The passage does not explain how this reference back relates to the five listed items and the announced number eight.

One who cultivates the white kasiṇa sees white everywhere.

As for how its sign is acquired: in directly acquiring the white kasiṇa, one acquires the sign from white either at a prepared place or at a naturally occurring place.

An experienced meditator acquires the sign at a naturally occurring place and sees everywhere a white flower, white cloth, another white color, moonlight, sunlight, the color of stars, or a round mirror. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees the counterpart white sign arise.” The grammatical relation in this statement is unclear. What can be established is that the counterpart white sign arises; how “following delight or non-delight” connects to what follows remains unresolved. Four witnesses read 自, “self,” for 白, “white”; both readings remain without final determination. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place, not at an unprepared place.

The means of cultivating the white kasiṇa are these. On cloth, a board, or a wall, the meditator uses a color such as that of the Taibai star and with it makes a maṇḍala-flower, either triangular or quadrangular, marking off its outside with a different color.

There the meditator forms the white sign and acquires it in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.

(The white kasiṇa is concluded.)

The Light Kasiṇa

Question: What is the light kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Answer: The mind forms the light sign—this is called the light kasiṇa. That cultivation is the mind’s abiding without disturbance—this is called cultivation.

Its characteristic is directing the mind to light; its function is not departing from the perception of light; and its basis is that the mind forms no second intention when attending.

Its benefits are equal to those of white.

One who cultivates the light kasiṇa sees light everywhere.

As for how its sign is acquired: in directly acquiring the light kasiṇa, one acquires the sign from light either at a prepared place or at a naturally occurring place.

An experienced meditator acquires the sign at a naturally occurring place and sees everywhere moonlight, sunlight, lamplight, or jewel-light. Beginning with these sights, the person sees them constantly. The source then says, “Following delight or non-delight, one immediately sees that portion of light arise.” The grammatical relation in this statement is unclear. What can be established is that the portion of light arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.

The means of cultivating the light kasiṇa are these. The base text says, “Thus, either make an east-west wall; sitting, cause water to fill a bowl, and place it where sunlight reaches.” Four witnesses read 依, “rely on,” for 作, “make.” One reading therefore says to make an east-west wall, the other to rely on one; no choice is made here. How 坐令, “sitting, cause,” should be divided and connected with “water fills a bowl” is likewise unclear. What can be established is that a bowl is filled with water and placed where sunlight reaches.

The source next says in order: “From that water-light, a maṇḍala arises; from the maṇḍala-light arises light attached to the wall; there one sees the light sign.” It does not explain how the water-light, maṇḍala, maṇḍala-light, and wall-attached light connect with one another, or their precise relations to the bowl, water, and wall. Only the original order is retained; no mechanism of reflection, projection, or anything else is supplied.

The meditator acquires the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. It is as explained in full at the beginning.

(The light kasiṇa is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Red, White, and Light Kasiṇas · Vernacular · Summer 2026

The Space Kasiṇa

Seven Questions Together

Question: What is the space kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?

Two Kinds of Space

Answer: The space kasiṇa is of two kinds: space separated from form and space not separated from form.

The sign of the sphere of entry into space is what is called space separated from form. The space-sign of a well or hole is called space not separated from form.

Cultivation, Characteristic, Function, and Basis

One cultivates this perception and the mind abides without disturbance—this is called cultivation.

Its characteristic is directing the mind to the perception of space; its function is not departing from the perception of space; and its basis is that the mind forms no second intention when attending.

Two Distinctive Benefits

Concerning benefits, there are two distinctive benefits: in the space entry, obstructing places cannot obstruct; when there are walls, mountains, and the like, bodily movement is unobstructed, free, and fearless.

Acquiring the Sign: Experienced and New Meditators

As for how its sign is acquired: in the space entry one acquires the space sign either at a prepared place or at a naturally occurring place.

An experienced meditator acquires the sign at a naturally occurring place and can see it everywhere: in a hole, between lattice windows, or between tree branches. Beginning with these, the person sees it constantly. The source then says, “Following delight or non-delight, one immediately sees that portion of the space sign arise.” The grammatical relation in this statement is unclear. What can be established is that the portion of the space sign arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.

A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.

The Means of Cultivating the Space Kasiṇa

That meditator makes a round hole and forms the perception of space, either indoors or outdoors in an unobstructed place, and acquires the sign in three modes: through equal observation, through skillful means, and through freedom from disturbance.

In the space kasiṇa, the four-jhāna and five-jhāna arise. The remaining matters are as explained in full at the beginning.

(The space kasiṇa is concluded.)

The Consciousness Kasiṇa

Question: What is the consciousness kasiṇa?

Answer: It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa. The remaining matters are as explained in full at the beginning.

(The eleven kasiṇas are concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Space and Consciousness Kasiṇas · Vernacular · Summer 2026

Miscellaneous Statements on the Kasiṇas

Question: Among these kasiṇas, what are the miscellaneous statements?

Answer: If one has attained mastery of one sign, all the remaining signs follow one’s attention.

If, with respect to a kasiṇa in one place, one has attained mastery of the first jhāna, one is capable with respect to the remaining kasiṇas and can arouse the second jhāna. In this way, having attained mastery of the second jhāna, one can arouse the third; having attained mastery of the third, one can arouse the fourth.

Which Kasiṇas Are Supreme?

Question: Among the kasiṇas, which are supreme?

Answer: The four color kasiṇas are supreme—because they accomplish liberation and because one attains the overcoming entries, they are said to be supreme among the kasiṇas. Because they produce light, the mind attains mastery.

Statement of the Sixteen Modes

The treatise next says that with respect to the eight kasiṇas and eight concentrations, “through entering the sixteen modes, one rises at ease.” The syntax of “through entering” is not explained, and the Ming witness reads 八, “eight,” for 入, “entering.” The numbers in the following statement and explanations likewise do not correspond to “sixteen.” The original name “sixteen modes” is therefore retained without constructing a new count.

The base text next lists: at the place one desires; the concentration one desires, freely and without obstruction; ascending sequence; descending sequence; ascending and descending sequence; making each increase; making both increase; less in the middle; less by division; less by object; less by division and object; division combined; object combined; and division and object combined.

Explanation of the Sixteen Modes

“At the place one desires” means entering concentration either in a village or in the wilderness, at the place one desires.

“As one desires” means entering jhāna concentration according to the jhāna one desires.

“Time” means entering concentration at the time one desires, or entering attainment for a long time.

“Ascending sequence” means entering concentration beginning with the first jhāna and proceeding in sequence through the sphere of neither-perception-nor-non-perception.

“Descending sequence” means first entering the concentration of neither-perception-nor-non-perception and proceeding in sequence down to the first jhāna.

“Ascending and descending sequence” means “crossing in going and returning”: from the first jhāna one enters the third, from the third the second, and from the second the fourth; in this way one continues through the concentration of neither-perception-nor-non-perception. The treatise does not further explain the exact meaning of “crossing in going and returning.”

“Making each increase” means entering the fourth jhāna in sequence, either upward or downward.

The source sentence for “making both increase” is: “Enter the fourth jhāna; from here, space enters the third jhāna—these are two kinds of entering concentration.” The treatise does not say whether the characters “space” attach to what precedes or what follows. No relation is assigned here.

“Less in the middle” means first entering the first jhāna, from there entering the sphere of neither-perception-nor-non-perception, from there entering the second jhāna, and from there entering the sphere of nothingness. Entering attainment directly in this way, one can distinguish the sphere of space.

“Less by division” means entering concentration in the eight kasiṇas through one jhāna.

The first “less by object” says that in three kasiṇas one “enters the division of the eight concentrations.” Four witnesses read “two” for “three”; the division of the phrase “division of the eight concentrations” is not explained in the base text.

The base text immediately gives a second “less by object”: “namely, two concentrations and a kasiṇa.” Although the statement of the list contains “less by division and object,” the explanations do not separately contain a heading “less by division and object.” The second “less by object” is preserved without changing it to “less by division and object.”

“Division combined” means that in three kasiṇas one “enters two-and-two jhānas.” The same four witnesses read “two” for “three,” and the grouping of “two-and-two jhānas” is not separately explained.

“Object combined” means “in two-and-two kasiṇas, enter two jhānas.” The grouping of “two-and-two kasiṇas” is not explained.

“Division and object combined” says only, “these are the two preceding statements,” without further explanation.

(The miscellaneous statements are concluded.)

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Kasiṇas and the Sixteen Modes · Vernacular · Summer 2026

Seven Questions Set Forth Together

Question: What is the developed sign? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Meaning of the Name

Answer: The developed sign fills every place. It is like a bellows-bag filled with a foul, filthy corpse. This is called swollen.

Knowing the swollen sign with right wisdom is called the swollen-corpse perception.

Cultivation, Characteristic, Function, and Basis

When one cultivates this perception, the mind abides without distraction. This is called cultivation.

Contemplating in accordance with the sign of the swollen-corpse perception is its characteristic; revulsion toward the swollen-corpse perception is its function; attention to foul impurity is its basis.

Nine Qualities

As to its qualities, the swollen-corpse perception has nine qualities: one gains mindfulness of the internal body, gains the perception of impermanence, gains the sign of death, has much revulsion and subdues sensual desire, cuts off pride in beauty, cuts off pride in freedom from illness, inclines toward a good destination, and inclines toward the Deathless.

The Preparatory Practice for Taking the Sign

As to how the sign is taken: a new meditator directly takes up the impure perception of a swollen corpse. With conduct that is not twofold, with mindfulness unmoving and without delusion, with the faculties drawn inward, and with the mind not going outside, one goes to that place.

There are corpses in that impure place. One remains there away from the contrary wind, neither far from nor close to the impure sign, either leaning or sitting.

When the meditator leans or sits near the impure place, the source lists a nearby stone, mound of earth, tree, stump, or vine, and then writes: “For making a sign and making an object, one contemplates: this stone, impure. This, the impure sign. This stone. In the same way with the mound of earth and so forth, a sign has been made and an object has been made” 〔T32 424c28–425a01〕. The source does not explain how “for making a sign and making an object, one contemplates” attaches to the short statements that follow, how to punctuate the repeated “this stone,” or what “a sign has been made and an object has been made” continues. At minimum, five kinds of nearby things are first listed, several short statements are given with the stone as the example, and “the mound of earth and so forth” gathers the rest at the end.

“Ten Modes” and the Nine Items Actually Listed

The treatise says that one should contemplate the swollen impure sign according to its own nature through “ten modes.” Yet only nine items are actually marked immediately afterward: by color, by female or male form, by direction, by place, by discrimination, by joints, by openings, by depressions, and by level ground. It then says to contemplate every place evenly 〔T32 425a01–03〕. Because the stated number and the listed number do not agree, no tenth item is supplied and the items are not renumbered. “By place” receives no separate explanation below.

Color: if it is black, contemplate it as black; if neither black nor white, contemplate it as neither black nor white; if white, contemplate it as white. The final phrase reads, “if foul skin, contemplate by foul skin.” It is certain only that contemplation remains according to “foul skin”; the syntax is not further explained.

Form: whether the form is female or male, contemplate according to what is seen. The source next lists “whether young, long, or old.” The following sentence lists: if long, contemplate as long; if short, as short; if fat, as fat; if small, as small. The source does not explain how young, long, and old belong in relation to the following group of long, short, fat, and small.

Direction and the “place of light”: the passage “by direction” points out in sequence the direction in which the head, hands, feet, back, abdomen, the place where I sit, and the impure sign lie. The source then writes “in this way contemplate according to the place of light,” and lists, within the place of light, the places where the hand, foot, head, my seat, and the impure sign lie 〔T32 425a08–13〕. It does not mark whether “by the place of light” continues “by direction” or begins another item. Nor can it simply be used to fill the earlier “by place,” which receives no separate explanation.

Discrimination: from head to foot and again from below to the head, bounded by hair and skin, contemplate it as a single heap of excrement.

The source next writes “by discriminating contemplation, contemplate; as to by joints.” It does not explain how the repeated “contemplate” joins what precedes and follows. It then explicitly lists six joints in the two hands, six joints in the two feet, the hip joint, and the neck joint, together called the fourteen great joints.

Empty openings: the marked list has “by openings,” while the explanation reads “as to empty openings.” One contemplates whether the mouth is open or closed, whether the eyes are open or closed, and the openings between the hands and between the feet. Four witnesses read “flesh” in place of “empty openings”; both readings are recorded without judgment.

Depressions, level ground, and the positions of observer and object: the list separately gives “by depressions” and “by level ground,” while the explanation combines them as “as to by depressions and even ground.” If the impure sign is in an open space or on the ground, contemplate it according to its location. The source also gives the cases where I am in an open space and the impure sign is on the ground, or the impure sign is below and I am on the ground. The final statement reads, “through every place from me, neither taking near nor far, whether two or three fathoms, contemplate accordingly” 〔T32 425a21–22〕. The source does not explain what “from me” attaches to or how it relates syntactically to neither near nor far and two or three fathoms. The sequence is therefore retained without assigning the phrases independently.

Taking Well, Retaining Well, and Settling Well

When the meditator has thus rightly contemplated everything and seen that sign, “Good, good”: one retains it in this way and settles oneself well.

Having taken the sign well, retained it well, and settled oneself well, the meditator proceeds in conduct that is not twofold, with mindfulness unmoving, the mind undeluded, the faculties drawn inward, and the mind not going outside. On the road there and back, whether walking or sitting, one contemplates that impurity and constantly retains it in mind.

Analysis of the Expressions

What is the meaning of conduct that is not twofold? It is for gaining bodily seclusion.

Causing mindfulness not to move is through not being deluded, through drawing the faculties inward, and through the mind not going outside.

What is the meaning of the road there and back? It is for gaining bodily seclusion.

What is the meaning of staying away from the contrary wind? It is to avoid the foul odor.

What is the meaning of sitting neither far nor near? If one takes it from far away, the removal-sign is not accomplished. If one takes it from too near, revulsion toward it is not accomplished and its nature is not seen. Because its nature is not seen, that sign does not arise. Therefore it is taken neither far away nor close by.

What is the meaning of sitting and contemplating the whole sign everywhere? It is for not being deluded; this is called not being deluded.

If the meditator enters a secluded place and sees the impure sign as if directly before him, the mind becomes frightened. The source then writes: “Therefore, meditator, if the corpse rises and pursues, not arousing the mind to contemplate, in this way having known, retain it with mindfulness and right wisdom” 〔T32 425b05–06〕. “Not arousing the mind to contemplate” follows “the corpse rises and pursues,” but the relation of agent and recipient between them is unclear. Nor does the source explain how to punctuate or connect “in this way having known” and “retain it with mindfulness and right wisdom.” What is certain is that all these expressions stand in a single sentence; they cannot be rearranged into a sequence of actions. The source then says: having contemplated the sign everywhere, this is its pervasive sign. Attending in this way is called not being deluded.

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Shi Huijing · Waken · The Path of Freedom · The Swollen-Corpse Perception: Its Qualities and Taking the Sign · Vernacular · Summer 2026

The Meaning of Taking the Sign in Ten Modes and Contemplating the Road There and Back

Question: What is the meaning of taking the sign in ten modes?

Answer: It is “for binding at the mind.” The grammatical relation within the source phrase 為於心縛 is unclear.

What is the meaning of contemplating the road there and back? It is for arousing the method of sequence.

The Method of Sequence

The method of sequence means this: if a meditator enters a secluded place, the mind is sometimes distracted, and because one does not contemplate constantly, the impure sign does not arise. Therefore the meditator gathers the whole mind and should contemplate the road there and back, contemplate the place of meditation, contemplate the pervasive sign, and contemplate taking the sign in ten modes.

When the meditator repeatedly contemplates it directly in this way, the sign arises again, as though seen with the eyes. This is called arousing the method of sequence.

Perceiving a Treasure and the First Jhāna

A beginning meditator forms the perception of a treasure toward this corpse. Delighting in this way, the mind gains retention. Through constant cultivation, the mind extinguishes the hindrances and the factors of jhāna arise.

The meditator, secluded from sensual desire and unskillful qualities, with applied and sustained thought, with joy and pleasure formed by seclusion, enters the concentration of the first jhāna together with the swollen sign.

Why the Practice of Impurity Arouses Only the First Jhāna

Question: Why does the practice of impurity arouse the first jhāna and not the remaining jhānas?

The first answer gives two source expressions: “this practice has not made contemplation” and “this becomes a binding-place.” The precise meanings of the two phrases, and whether “binding-place” refers to the same thing as the earlier “binding at the mind,” are not explained. The passage continues that this practice always follows applied and sustained thought. Only when applied and sustained thought are constantly present can its sign arise; the mind does not become settled apart from them. Therefore the first jhāna arises, not the remaining jhānas.

The second answer first says that this impure sign has color, form, and so forth and is aroused by “not-one-mode contemplation.” The three characters 不一行 receive no separate explanation. The next sentence reads, “As for one who contemplates the practice, this is a matter of applied and sustained thought; one cannot bear being apart from applied and sustained thought as the practice of contemplation” 〔T32 425b22–23〕. How the short phrases connect is unclear. It is certain only that the source joins contemplation of the practice, a matter of applied and sustained thought, and inability to be apart from applied and sustained thought in a single sentence. The conclusion remains: therefore only the first jhāna arises, not the remaining jhānas.

The third answer first says that this impure sign is an unbearable thing, using the expression “an unbearable thing.” Faced with an unbearable thing, one cannot raise the mind. The source then reads, “At the impure place, because the mind has joy and pleasure, except/applied-and-sustained-thought/means”; it does not explain how 除覺觀方便 should be segmented or how it joins the preceding and following statements. The next statement says that through the power of the means of applied and sustained thought, the practice at this time is “由如 foul excrement.” The two characters 由如 are retained from the base and not silently corrected to 猶如. The conclusion again is: therefore only the first jhāna arises, not the remaining jhānas.

How Joy and Pleasure Arise toward an Unbearable Thing

Question: How do joy and pleasure arise toward an unbearable thing?

The answer first says, “The unbearable thing is not the cause, for the arising of joy and pleasure.” What can be established is that the unbearable thing is not the cause under discussion; how “for the arising of joy and pleasure” attaches to the first half is not further explained.

Two other items are then listed: because the heat of the hindrances has been well cut off, and because the cultivated mind has gained mastery, the practice of joy and pleasure arises.

The remainder is as explained at length at the beginning.

（The swollen sign is finished.）

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Shi Huijing · Waken · The Path of Freedom · The Sequence for Taking the Swollen-Corpse Sign and the First Jhāna · Vernacular · Summer 2026

The Livid Sign

Question: What is the livid sign? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Livid means that, after one night or after two or three nights in death, the livid sign forms. As color arises according to something dyed blue, this is called the livid sign. That lividity is called the blue sign.

Knowing it with right wisdom is called the livid sign. When the mind abides without distraction, this is called cultivation. Retaining the blue sign is its characteristic, revulsion its function, and attention to the unbearable its basis. Its qualities equal those of the swollen sign. Cultivating its sign is as explained at length in the first practice.

（The livid sign is finished.）

The Decomposed Sign

Question: What is the decomposed sign? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is the sign taken?

Answer: Decomposed means that after two or three nights in death, the body decomposes and pus comes out, like poured curds, and the body becomes decomposed. This is called decomposed.

Knowing the decomposed sign with right wisdom is called the decomposed sign. When the mind abides without distraction, this is called cultivation. Retaining decomposition is its characteristic, revulsion its function, and attention to the unbearable its basis. Its qualities equal those of the swollen sign. Taking the sign is as explained at length in the first practice.

（The decomposed sign may be known; the decomposed sign is finished.）

The Cut-and-Dismembered Sign

Question: What is the cut-and-dismembered sign? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Cut and dismembered means that the body has been cut apart with knives or swords. It is also said to be a corpse that has been thrown down. This is called cut and dismembered.

Knowing the cut-and-dismembered with right wisdom is called the cut-and-dismembered perception. The attachment within the source phrase “with regard to the cut-and-dismembered, is right-wisdom knowing” is unclear. When the mind abides without distraction, this is called cultivation. The cut-and-dismembered perception is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of the swollen sign.

Question: How is its sign taken?

The answer reads: “At the two ears two fingers, form the perception of pieces and the cut-and-dismembered perception; take the sign in this way. Upon one or two, take its empty sign” 〔T32 425c20–21〕. What can be established is that the source gives, in sequence, two ears, two fingers, perception of pieces, cut-and-dismembered perception, upon one or two, its, and empty sign. It does not explain how “two fingers” attaches to “the two ears,” what “one or two” refers to, what “its” continues, or how the short phrases are distributed. The expressions and their order are therefore retained without arranging them into definite steps. The source then says only that the remainder is as explained at length in the first practice; the scope of that backward reference is also not enumerated.

（The cut-and-dismembered sign is finished.）

The Devoured Perception

Question: What is the devoured perception? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Devoured means that a corpse is eaten by crows, magpies, kites, owls, eagles, and vultures, or by pigs, dogs, foxes, wolves, tigers, and leopards. This is called devoured.

With regard to that devouring is the sign. Knowing it with right wisdom is called the devoured perception. When the mind abides without distraction, this is called cultivation. The devoured perception is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of the swollen-corpse perception. The remainder is as explained at length in the first practice.

（The devoured sign is finished.）

The Scattered Perception

Question: What is the scattered perception? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Scattered means that hands and feet have been strewn in different directions in different places. This is called scattered.

Knowing the scattered perception with right wisdom is called the scattered perception. When the mind abides without distraction, this is called cultivation. Retaining the scattered perception is the perception; revulsion is its function; attention to impurity is its basis; its qualities equal those of the swollen-corpse perception.

As to how its sign is taken: gather all the bodily parts in one place and arrange the joints of the parts two inches apart. After arranging them, form the scattered perception and take the sign. The remainder is as explained at length in the first practice.

（The scattered perception is finished.）

The Slain-and-Scattered Perception

Question: What is the slain-and-scattered perception? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Slain and scattered means that a corpse has been cut and slain in different places with knives and clubs or with bows and arrows. This is called slain and scattered.

With regard to the slain-and-scattered, this perception is right-wisdom knowing. This is called the slain-and-scattered perception. When the mind abides without distraction, this is called cultivation. Retaining the slain-and-scattered perception is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of swelling.

As to how its sign is taken, it is as explained at length in the first practice.

（The slain-and-scattered perception is finished.）

The Blood-Smeared Perception

Question: What is the blood-smeared perception? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Blood-smeared means that the hands, feet, or bodily parts have been cut off, and blood comes out and smears the body. This is called blood-smeared.

Knowing the blood-smeared sign with right wisdom is called the blood-smeared perception. When the mind abides without distraction, this is called cultivation. Retaining the blood-smeared perception is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of the swollen-corpse perception.

As to how its sign is taken, it is as explained at length in the first practice.

（The blood-smeared sign is finished.）

The Worm-Infested Perception

Question: What is the worm-infested perception? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Worm-infested means that worms arise and fill the body; like white pearls, it is nothing but a mass of worms. This is called worm-infested.

Knowing the worm-infested perception with right wisdom is called the worm-infested perception. When the mind abides without distraction, this is called cultivation. Retaining the worm-infested perception is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of the swollen-corpse perception.

As to how its sign is taken, it is as explained at length in the first practice.

（The worm-infested perception is finished.）

The Perception of Bones

Question: What is the perception of bones? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is its sign taken?

Answer: Bones means linked together like hooks and chains; or bound by flesh, blood, sinews, and vessels; or without blood and flesh but still wrapped in sinews; or without flesh and blood. This is called bones.

Knowing this perception of bones with right wisdom is called the perception of bones. When the mind abides without distraction, this is called cultivation. Retaining the perception of bones is its characteristic, revulsion its function, and attention to impurity its basis. Its qualities equal those of the swollen-corpse perception.

As to how its sign is taken, it is as explained at length in the first practice.

（The perception of bones is finished.）

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Shi Huijing · Waken · The Path of Freedom · The Other Nine Perceptions of Impurity · Vernacular · Summer 2026

Miscellaneous Statements at the Impure Place

Question: What are the miscellaneous statements concerning the impure place?

The answer first says that if a beginning meditator has heavy defilements, “one should not take the sign with respect to a kind that is not.” It then gives only the example, “A kind that is not, such as a female or male body” 〔T32 426b04–05〕. The precise meaning of “a kind that is not” and its relation to female and male bodies are not explained, so the phrase is not first converted into a modern classification.

If one is what the source calls “a person whose work is impure,” one should not attend to the impure sign. What kind of person this names is not explained. Asked why, the answer says only: because one constantly sees such things, revulsion is not formed.

Toward the body of an animal, one does not arouse a perception of purity. The source does not explain how this sentence attaches to the two matters around it.

The next sentence reads, “With one bone arising, arising the sign at will; taking at the bone is likewise” 〔T32 426b07–08〕. The character 起 occurs twice consecutively in the base. It is certain that the sentence mentions one bone, arousing the sign at will, and taking at the bone, but the source does not explain how the two occurrences of 起 are distributed or what “likewise” in the latter half refers back to. Four witnesses read 聚 instead of 取; both readings are recorded without judgment.

The passage then writes in sequence: “If the impure sign arises through color, one should contemplate by way of the kasiṇa. If it arises through emptiness, one who should contemplate by way of the element; if it arises through impurity, one should contemplate by way of impurity” 〔T32 426b08–10〕. The first statement explicitly gives arising through color and contemplation by way of the kasiṇa. The remaining text then contains in sequence arising through emptiness, contemplation by way of the element, arising through impurity, and contemplation by way of impurity. The source does not explain how the word “one who” connects the following clause, so these are not first rearranged into a general rule. Four witnesses read “male” instead of “element”; the body follows the base without adjudicating the two readings.

Why the Ten Impurities Are Neither More nor Fewer

Question: Why are the ten impurities neither more nor fewer?

Answer: Because the body's losses are of ten kinds.

Further, ten perceptions are formed because of ten kinds of people. The source gives only three examples: a person of desire should cultivate the swollen-corpse perception; a person who lusts after beauty should cultivate the livid perception; and “a 如淨 person of desire” should cultivate the decomposed perception. The syntax and exact referent of “a 如淨 person of desire” are not explained. The other seven examples are omitted under “the remainder may likewise be known.”

The answer next separately gives the source phrases “because the impure sign cannot be obtained” and “because all perceptions of impurity desire/counteract.” The referent of “cannot be obtained” and the attachment of “desire” and “counteract” in the second phrase are not further explained. The next sentence reads, “If a person whose practice is desire is what is obtained by it, that person should take the sign” 〔T32 426b14–15〕. The syntax of “is what is obtained by it” and the referents of “it” and “that person” are also unexplained. What can be established is the closing statement: therefore all impurity is spoken of as the ten perceptions of impurity.

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Ten Impurities · Vernacular · Summer 2026

Why Development Is Not Caused

Question: Why does one not cause development?

Answer: If a person delights in revulsion toward desire, one causes the natural perception of the body to arise. Why? If the natural perception of the body is present, one quickly gains revulsion in relation to that perception. The source next says, “because of that division.” What “that division” refers to here is not explained, so no referent is assigned to it.

Once the perception of impurity has been developed, the bodily sign is removed. Once the perception of one's own body has been removed, revulsion is not gained quickly. Therefore development should not be caused.

It is further said: if freedom from desire has been gained, then for cultivating a great mind, development may be accomplished.

The treatise next quotes the Abhidharma. The received wording lists: “Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters.” It is certain that the wording mentions seclusion from desire and so forth, attainment of the first jhāna, abiding in swelling, and arousing immeasurable matters. Yet the syntax does not make clear what “place” attaches to, what “and so forth” includes, who abides in swelling, or which item “and arouses immeasurable matters” continues. The sequence is retained without repunctuation or an assigned subject.

As the Venerable 摨狗父 said in verse:

The Verse of the Venerable 摨狗父

The bhikkhu is the wealth of the Buddha's family, dwelling in a fearful forest place. Having cultivated the perception of bones, he fills this whole ground with it. I know that bhikkhu: he will swiftly cut off the stain of desire. （The ten impurities are finished.）

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Shi Huijing · Waken · The Path of Freedom · Why the Ten Impurities Are Not Developed Further, and the Closing Verse · Vernacular · Summer 2026

The Questions

Question: What is recollection of the Buddha? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its qualities? How is it practiced?

Buddha and Recollection of the Buddha

Answer: “Buddha” means that the Blessed One is so of himself, without a teacher: with regard to a Dhamma he had not heard, he rightly awakened to the right truth; he can know all and has attained power and mastery. This is called Buddha.

Recollecting the qualities of awakening belonging to the Buddha, the Blessed One, the Fully and Rightly Awakened—recollection, repeated recollection, holding in recollection, not forgetting in recollection, the faculty of recollection, the power of recollection, and right recollection—this is called recollection of the Buddha.

Cultivation, Characteristic, Function, and Basis

When the mind abides without distraction, this is called cultivation. Causing the Buddha's qualities to arise is its characteristic. Reverence is its function. The increase of faith is its basis.

Eighteen Qualities

If one cultivates recollection of the Buddha, the source first says that one “acquires eighteen qualities,” but the ensuing list actually contains only thirteen: increase of faith, increase of recollection, increase of wisdom, increase of reverence, increase of merit, much joy, fitness for ascetic practice, freedom from fear, the arising of shame when receiving an unwholesome state, always dwelling together with the teacher, a mind that delights in the Buddha-ground, practice directed toward a good destination, and finally cream. The stated number and the actual list differ by five. The source does not supply those five, and none are supplied here. This is as stated in the phrase 修多羅涅底里.

The source then says, “If a person wishes to recollect the Buddha, 其 may be revered 如佛像處.” The syntax of 若人欲念佛、其可恭敬如佛像處 is unclear: neither the referent of 其 nor what 如佛像處 modifies is stated. The wording is therefore retained without a settled interpretation.

The Method of Practice: Recollecting the Tathāgata's Ten Titles

Question: How is it practiced?

Answer: The beginning meditator goes to a secluded place and gathers the mind without distraction. With an undistracted mind, one recollects the Tathāgata: Blessed One, Worthy of Offerings, Fully and Rightly Awakened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Trainer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha Blessed One. Thereupon that person reaches the further shore of all qualities.

Blessed One

As to “Blessed One”: because he has obtained praise in the world, he is called Blessed One; because he has further obtained the wondrous Dhamma, he is called Blessed One; because he has further obtained offerings, he is called Blessed One; because he has obtained the fullness of merit, he is called Blessed One; and because he is master of the Dhamma of the path, he is called Blessed One. For these reasons, he receives the name Blessed One.

Arahant

Because for that reason he receives offerings, he is called Arahant. Because he has slain the enemy of defilements, he is called Arahant. Because he has broken the spokes of the wheel of birth and death, he is called Arahant.

Fully and Rightly Awakened

As to “Fully and Rightly Awakened”: because through every mode he rightly knows all dhammas, he is called Fully and Rightly Awakened. Because he has further slain ignorance, he is called Fully and Rightly Awakened. Because he has awakened by himself to unsurpassed awakening, he is called Fully and Rightly Awakened.

Accomplished in Knowledge and Conduct

As to “Accomplished in Knowledge and Conduct”: knowledge is the three knowledges—the knowledge of former lives, the knowledge of the birth and death of beings, and the knowledge of the exhaustion of the taints. With the knowledge of former lives, the Blessed One cut down past ignorance. With the knowledge of the birth and death of beings, he cut down future ignorance. With the knowledge of the exhaustion of the taints, he cut down present ignorance.

Because the Blessed One has cut down past ignorance, with respect to every mode and every past dhamma, whenever he recollects it, it immediately becomes present. Because he has cut down future ignorance, with respect to every mode and every future dhamma, whenever he recollects it, it immediately becomes present. Because he has cut down present ignorance, with respect to every mode and every present dhamma, whenever he recollects it, it immediately becomes present.

Conduct means being fully endowed with virtue and concentration. Virtue is called the basis of all wholesome dhammas; hence “knowledge and conduct” is said. “Accomplished” is called the basis of all supernormal powers; hence “accomplished in knowledge and conduct.” “Full” means all concentrations.

Thus the Blessed One, through omniscience, the three knowledges, and conduct, obtained great compassion, which he used to benefit the world. Knowledge is mastered because it knows its proper place; he can initiate a course of discourse, and no one can defeat him. He has destroyed the defilements and practices pure right conduct. Being full in knowledge, he became the eye of the world and discloses what is beneficial and what is not. Being full in conduct, he became the support of the world and rescues beings from fear. Through knowledge he is liberated and has penetrated ultimate meaning; through conduct he becomes a ferry across and accomplishes what is meaningful for the world. In every matter he is so of himself, without a teacher. His conduct is even, and he has attained unsurpassed seclusion. The Blessed One is thus accomplished in knowledge and conduct; this is called fullness in knowledge and conduct.

Well-Gone

As to “Well-Gone”: because he has reached the good path, he is called Well-Gone. He does not come back again. Because he has reached the element of cream, unconditioned Nibbāna, he is called Well-Gone. Because he teaches the Dhamma without inversion, he is called Well-Gone. Because he teaches the Dhamma without deviation, he is called Well-Gone. Because he teaches the Dhamma without fault, he is called Well-Gone. Because he teaches the Dhamma with neither too much nor too little, he is called Well-Gone.

Knower of the World

As to “Knower of the World”: there are two kinds of world—the world of beings and the world of formations.

Through every mode the Blessed One knows the world of beings: through knowing the many desires and delights of beings; through differences in faculties; through former lives; through the divine eye; through going and coming; through combination; through accomplishment; through the many kinds who can be taught; through the many kinds who are capable and incapable; through the many kinds of birth, destination, plane, action, defilement, result, good and evil, bondage and release. Through such modes, the Blessed One fully knows the world of beings.

The Blessed One also knows what is called the world of formations: through every action he also knows formations; through a fixed characteristic; through the causes and conditions of each one's own characteristic; through the wholesome, unwholesome, and indeterminate; through the various aggregates, elements, and sense bases; through clear knowledge; through impermanence, suffering, and not-self; and through arising and non-arising. Through such modes, the Blessed One fully knows the formations of the world. This is called Knower of the World.

Unsurpassed

As to “Unsurpassed”: in the world there is none above him; this is called unsurpassed. Further, no person is his equal. Further, he is supreme and without peer, and no other can surpass him. Therefore he is called unsurpassed.

Trainer of Persons to Be Tamed

As to “Trainer of Persons to Be Tamed”: there are three kinds of person—one awakens immediately upon hearing the Dhamma; for one, causes and conditions are explained; for one, former lives are explained. Because the Blessed One guides by the path of the eight liberations and tames beings, he is called Trainer of Persons to Be Tamed.

Teacher of Devas and Humans

As to “Teacher of Devas and Humans”: because the Blessed One can bring devas and humans across, out of the fearful forest of birth, aging, and death, he is called Teacher of Devas and Humans. Further, because he gives instruction in the paths of seeing and reflection, he is called Teacher of Devas and Humans.

In this way, by this approach and this practice, one should recollect the Tathāgata.

Recollecting the Blessed One through Four Practices

Further, as the original teacher said, recollection of the Blessed One is cultivated through four practices: former causes and conditions, raising himself up, attaining the supreme Dhamma, and benefiting the world.

Former Causes and Conditions

From the first aspiration until the last, during the long interval between them, there were twenty incalculable eons. The base text then has 一百千億觀凡夫根，念根所初，慈哀世間. What the number 一百千億 qualifies, and how “examining the faculties of ordinary people” and “recollecting the beginning of the faculties” connect, cannot be determined from this unit and remain open. It then says: “I have attained release; I shall cause them to be released. I have attained taming; I shall cause them to be tamed. I have attained peace; I shall cause them to attain peace. I have entered Nibbāna; I shall cause them to enter Nibbāna.” Giving, virtue, going forth, patience, truth, sustaining, loving-kindness, relinquishment, energy, and wisdom were all to be fulfilled for the attainment of awakening.

When the Blessed One was a bodhisatta, the text next lists former-birth causes and conditions. It can be determined that the list begins with his having taken the body of a hare and constantly practiced giving. Thereafter comes a series of names and deeds in which 當念, “one should recollect,” repeatedly occurs. The base text does not clearly mark the limits or attachments of the items, so the lines below follow the original order only. Their division into lines does not settle the attachment of any item:

• “當念可護生；戒摩瞿頻陀生，當念出離生、忍辱生”;
• “當念忍普明生，當念實語、當念噁蹇生”;
• “當念受持、當念帝釋慈悲、當念毛竪捨”;
• “當念商主正真、當念麋生、當念長壽生”;
• “逐父語當念六牙白象恭敬仙人”;
• “當念白馬生往羅剎國渡諸眾生”;
• “當念鹿生護彼壽命捨自壽命”;
• “當念猴生令得解脫所屬大苦.”

In many places it remains unclear whether 當念 closes what precedes or governs what follows. Another witness reads 或 for 戒, which changes the boundary between 可護生 and 摩瞿頻陀生. Nor can the base text determine whether 逐父語 belongs to the preceding 長壽生 or the following 六牙白象. The variants 摩／摩訶, 噁蹇／啞謇, 逐／遂, and 渡／度 are all left unselected. How 所屬大苦 attaches in the monkey-birth statement likewise remains unresolved.

Further, one should recollect the monkey birth. Seeing a person who had fallen into a pit, he drew him out with a mind of loving-kindness and offered him tree roots and fruit. That person desired flesh and struck my head, yet I taught him the Dhamma out of compassion and told him the good path.

In this way, through the approach of many aspirations, one should recollect the qualities of the Blessed One's former births.

The Quality of Raising Himself Up

How should one recollect the Blessed One's quality of raising himself up?

The Blessed One was endowed with former births such as these. When young, he cut off every attachment to dwelling and attachment to children, wife, parents, relatives, and friends. Relinquishing what was difficult to relinquish, he dwelt alone in an empty and unpossessed place, seeking the peaceful cessation of unconditioned Nibbāna. In the country of 摩伽陀 he crossed the 尼連禪 River, sat beneath the Bodhi tree, and subdued Māra and his host of spirits. During the first watch of the night he recollected his former lives; during the middle watch he cultivated and attained the divine eye; during the last watch he knew suffering, abandoned its arising, and realized the element of cream. He cultivated the noble eightfold path, separately accomplished the exhaustion of the taints, and attained awakening. He raised himself out of the world and abided in the foremost, purified ground of exhausted taints.

In this way, through the approach of many practices, one should recollect the Blessed One's quality of raising himself up.

The Quality of Attaining the Supreme Dhamma

How should one recollect the Blessed One's quality of attaining the supreme Dhamma?

Thus the Blessed One possesses liberation and liberation of mind. Through the Tathāgata's ten powers, the fourteen knowledges of a Buddha, and the eighteen qualities of a Buddha, he has been accomplished together with many jhāna-dhammas and has reached the further shore of mastery. This should be recollected.

How is the Blessed One accomplished in the ten powers? The Tathāgata knows what is possible and impossible, as it really is. The Tathāgata knows the causes and conditions of wholesome action in the past, future, and present, together with virtue, cause, and results, as they really are. The Tathāgata knows “complete arrival at every place,” as it really is. The fourth sentence in the base text reads, 如來知不以一戒、種種戒世間，如實而知. How 不以一戒 connects with 種種戒世間, and what each modifies, cannot be determined from this unit and is not explained here. The ensuing items are these: the Tathāgata knows beings' many desires and delights as they really are; the Tathāgata knows the various faculties of beings as they really are; the Tathāgata knows jhāna, liberation, concentration, attainment, with defilements and without defilements, as they really are; the Tathāgata knows former lives as they really are; the Tathāgata knows the birth and death of beings as they really are; the Tathāgata knows the exhaustion of the taints as it really is. The Blessed One is accomplished in these ten powers.

How is the Blessed One accomplished in the fourteen knowledges of a Buddha? They are knowledge of suffering, knowledge of arising, knowledge of cessation, knowledge of the path, analytical knowledge of meaning, analytical knowledge of Dhamma, analytical knowledge of language, analytical knowledge of ready speech, knowledge of the faculties, knowledge of beings' desires, delights, defilements, and latent tendencies, knowledge of the twin transformation, knowledge of the concentration of great compassion, omniscience, and unobstructed knowledge. The Blessed One is accomplished in these fourteen knowledges.

How is the Blessed One accomplished in the eighteen qualities? Knowledge of a Buddha is unobstructed with respect to the past, unobstructed with respect to the future, and unobstructed with respect to the present; bodily action, verbal action, and mental action arise everywhere in accordance with a Buddha's knowledge. The Blessed One is accomplished in these six qualities. Desire does not decline, energy does not decline, recollection does not decline, concentration does not decline, wisdom does not decline, and liberation does not decline. The Blessed One is accomplished in these twelve qualities. There is no doubtful matter, no matter of 誣師, nothing unclear, no urgent matter, no concealed place, and no relinquishment without examination.

The base text next explains these one by one: “As to ‘no doubtful matter’: there is no deportment done through cunning. As to 誣師 matter: there is no hurried deportment. As to ‘nothing unclear’: through knowing, there is no non-contact. As to ‘no urgent matter’: there is no deportment through urgent matters. As to ‘no concealment’: in the activity of mind, there is no 非不憶智. As to ‘no relinquishment without examination’: there is no relinquishment without knowing.” The syntax of these six sentences is unclear at several points. How “deportment” connects with “cunning,” “hurried,” and “urgent matters,” and how 以知無不觸 and 心行無有非不憶智 should be divided, cannot be determined from this unit. The source wording is therefore retained without being rewritten into settled modern meanings. The Blessed One is accomplished in these eighteen qualities of a Buddha.

Further, through the four fearlessnesses, four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, six supernormal knowledges, seven factors of awakening, factors of the noble eightfold path, eight spheres of mastery, eight liberations, nine successive concentrations, ten noble abodes, ten powers of exhausted taints, and the remaining many wholesome dhammas, the Blessed One is accomplished and has reached the further shore of mastery.

In this way, by this approach and this practice, one should recollect the Blessed One's quality of attaining the supreme Dhamma.

The Quality of Benefiting the World

How should one recollect the Blessed One's quality of benefiting the world?

The Blessed One was accomplished in every practice and reached the further shore of all qualities. Out of compassion for beings, he turned the wheel of Dhamma, which the world could not turn. The source next reads 以密護無內外，開醍醐門. The internal relation of 密護無內外 and its connection to “opened the door of cream” are unclear in this passage.

It further says, 已作無量天人於沙門果，無量眾生得功德分，能令功德具足. The source does not divide the relations among the innumerable devas and humans, the fruits of recluseship, and the share of qualities obtained by innumerable beings. He then caused the world to have faith through three kinds of transformation: bodily transformation, transformation of speech, and transformation of instruction.

The text next lists the Blessed One's deeds: he subdued the physiognomists and spell-masters of wrong view, covered over bad destinations, and opened good destinations. In 已往天上得解脫果, the subject and the relations of “heaven” and “fruit of liberation” are unclear. He established disciples in the Dhamma of disciples, instituted the precepts, and proclaimed the Pātimokkha. It then says 已得勝利養，得佛勝法; the relation between “supreme gain and support” and “the Buddha's supreme Dhamma” is not explained. Finally, it says that he attained mastery and pervaded the world; all beings revered and honored him, and even devas and humans all heard and knew of him. Abiding immovably and compassionate toward the world, the Blessed One had done the work that benefited the world.

By this approach and this practice, one should recollect the quality of the benefit the Blessed One has already brought to the world.

Conclusion

Through this approach and this practice, that meditator now makes the Tathāgata present in recollection through these qualities, and the mind gains faith. Through mastery of faith and mastery of recollection, the mind is always undistracted. When the mind is undistracted, the hindrances are extinguished, the jhāna factors arise, and internal-practice jhāna is accomplished and abides.

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Shi Huijing · Waken · The Path of Freedom · The Qualities and Cultivation of Recollection of the Buddha · Vernacular · Summer 2026

Why Recollection of the Buddha Arouses Internal Practice but Not Settledness

Question: Why does recollection of the Buddha arouse internal practice but not settledness?

Answer: The Buddha's qualities are a field of practice for profound wisdom concerning ultimate meaning. Matters of ultimate meaning are a field of practice for profound wisdom, and the mind does not become settled because they are subtle.

Further, one should recollect qualities that are not one. If the meditator recollects qualities that are not one, the mind arises together with attention to many kinds of object and therefore becomes unsettled. This sign is a field of practice for every external practice.

The Question of One-Pointedness and What Is Not One

Question: If one recollects qualities that are not one, then the mind is not one and the jhāna of external practice should not be accomplished. If one concentrates the mind on one, the jhāna of external practice is accomplished and abides.

Answer: If one recollects the qualities of the Tathāgata and recollection of the Buddha becomes one-pointed, there is therefore no fault. It is further said that through recollection of the Buddha, the four jhānas also arise. （Recollection of the Buddha is finished.）

The Questions and Definition of Recollection of the Dhamma

Question: What is recollection of the Dhamma? How is it cultivated? What is its characteristic? What is its function? What is its basis? How is it practiced?

Answer: The Dhamma means Nibbāna and the cultivation that reaches Nibbāna.

What is Nibbāna? The cessation of all formations, escape from all defilements, the cessation of craving, being unstained, and peaceful cessation. This is called Nibbāna.

What is the cultivation that reaches Nibbāna? The four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and factors of the noble eightfold path. This is called the cultivation that reaches Nibbāna.

The qualities of escape in recollection of the Dhamma, the qualities of conveyance, and that recollection, repeated recollection, and right recollection—this is called recollection of the Dhamma. The source does not explain how “qualities of escape” and “qualities of conveyance” belong together, how the three names for recollection attach to the preceding phrase, or what “that” refers to. The Korean witness omits “that”; the body nevertheless retains the base text.

When the mind abides without distraction, this is called cultivation. Arousing the Dhamma's qualities is the characteristic; selecting the Dhamma is the function; understanding the meaning is the basis. The source then separately has the five characters 念佛功德等, “recollection-Buddha-qualities-and-so-forth.” This unit does not explain whether 等 continues all four preceding items, only one of them, or has another sense. It is therefore not fixed as “equal to the qualities of recollection of the Buddha.”

The Method of Cultivation

How is it cultivated? A beginning meditator enters a secluded place, sits, and gathers the whole mind. With an undistracted mind one recollects the Dhamma. The base text then writes: “The Blessed One's Dhamma is well proclaimed, directly realized, timeless, come-and-see conveyance, timeless, come-and-see, joined with conveyance, directly knowable by a wise person.” Within this string, the divisions among “directly realized,” “timeless,” “come and see,” and “conveyance,” and the attachment of the two occurrences of “timeless” and the two occurrences of “come-and-see conveyance,” cannot be determined from the list itself. Although the passage explains items one by one below, that does not suffice to impose a unique punctuation backward upon this list. Its uncertainty is preserved.

The Blessed One's Dhamma is well proclaimed: because it is separated from the two extremes, it is called well proclaimed; because it is not different, it is called well proclaimed; because it is not mistaken and because of three kinds of goodness, it is called well proclaimed; because it is complete and pure, it is called well proclaimed; because it makes manifest Nibbāna and the cultivation that reaches Nibbāna, it is called well proclaimed.

Directly realized: because path and fruit are gained in sequence, it is called directly realized; because Nibbāna and path and fruit are realized, it is directly realized.

Timeless: because the fruit is gained at no different time, it is called directly realized.

Come and see: the source says, “Come to my place; see my good Dhamma-nature, capable of teaching another.” It certainly contains an invitation, “Come to my place,” but how to divide “see my good Dhamma-nature” and who is the subject of “capable of teaching another” are unclear. No decision is made here. This is called come and see.

Joined with conveyance: if a person accepts subduing and succeeds in entering the sphere of cream, this is called joined with conveyance. Directing oneself toward the fruits of recluseship is called joined with conveyance.

Directly knowable by a wise person: if a person accepts subduing, does not accept another's instruction, and arouses the knowledge of cessation, knowledge of non-arising, and knowledge of liberation, this is called direct realization by wisdom.

One should also recollect the Dhamma through the remaining practices: it is the eye, it is knowledge, it is well-being, it is the doorway of the cream-conveyance; it is escape, it is the means, it is arrival at cessation, it is arrival at cream; there is no falling, it is cream. It is unconditioned, secluded, and subtle. The phrase “not the practice of a physiognomist” contains the expression “physiognomist,” whose referent and the sense of the whole statement are not explained in this unit. It is retained as written and remains uncertain. It is known by a person of subtle wisdom; it carries one across to the other shore and is a place of refuge.

Conclusion

Through this doorway, this practice, and these qualities, the meditator directly recollects the Dhamma, and the mind gains confidence. Through that confident recollection, the mind abides without distraction. With the undistracted mind the meditator extinguishes the hindrances, the factors of jhāna arise, and the jhāna of external practice is accomplished and abides. The remainder is as explained at length in the first practice. （Recollection of the Dhamma is finished.）

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Shi Huijing · Waken · The Path of Freedom · Questions on Recollection of the Buddha and Recollection of the Dhamma · Vernacular · Summer 2026

Questions and Definitions

Question: What is recollection of the Saṅgha? What is its characteristic? What is its function? What is its basis? What are its qualities? What is its cultivation?

Answer: The Saṅgha is the concord of noble persons. This is called the Saṅgha.

Directly recollecting the qualities of the Saṅgha's practice—that recollection, repeated recollection, and right recollection—is called recollection of the Saṅgha.

When that recollection abides without distraction, this is called cultivation. Arousing recollection of the Saṅgha's qualities is the characteristic; reverence in the mind is the function; delight in the qualities of concord is the basis. The source then separately has the five characters 念佛功德等. This unit does not explain whether 等 continues all four preceding items, only one, or has another meaning, so it is not fixed as “equal to the qualities of recollection of the Buddha.”

The Method of Cultivation

What is cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and, with an undistracted mind, forms the recollection and is well able to cultivate. The source then lists: the Blessed One's community of recluses follows gentle goodness and follows what is true; the Blessed One's noble community follows concord and consists of the four pairs and eight persons; the Blessed One's community of recluses is fit for reverence and offerings, fit for joined palms, and is the unsurpassed field of merit for the world. It closes with “here one cultivates well.” The subject attached to “forms the recollection with an undistracted mind,” the boundaries of the listed items, and what “here one cultivates well” refers back to are not explained.

Following in Practice and Gentle Goodness

The Blessed One's community of recluses is called following in practice because it follows the well-proclaimed Dhamma; called following in practice because it benefits self and others; called following in practice because it has reached fulfillment; called following in practice because it is fulfilled without hostility; called following in practice because it is fulfilled in the middle, apart from the two extremes.

Because it is separated from illusion and flattery, it is called gently good. Because it is separated from crooked and evil conduct of body and speech, it is called gently good.

Following What Is True

Following what is true means the noble eightfold path. Because it follows that, it is called following the true.

Further, “the true” means Nibbāna. Because one follows and gains Nibbāna, this is practice of the true. Because one follows the knowledge of the four noble truths taught by the Blessed One, it is called practice of the true.

Following Concord

Following concord means that because one follows the fulfillment of concord among recluses, it is called following concord. If one follows in this way and performs the work of concord, it produces great fruit and great qualities. Because it follows in this way, it is called following concord.

The Four Pairs and Eight Persons

The four pairs and eight persons are these: one abiding on the path of stream-entry and one abiding in its fruit form one pair; one abiding on the path of once-return and one abiding in its fruit form one pair; one abiding on the path of non-return and one abiding in its fruit form one pair; one abiding on the path of arahantship and one abiding in its fruit form one pair.

These are called the four pairs: because they abide on the paths and in the fruits of the paths, they are called the four pairs.

The eight persons are the four directions toward the fruits and the four fruits. These are called the eight persons.

Recluse and Saṅgha

A recluse is so called because one is accomplished through hearing.

The Saṅgha is the noble community in concord, worthy of invitation, worthy of offerings, worthy of gifts, worthy of reverence, the unsurpassed field of merit for the world.

Worthy of invitation means fit to receive an invitation, and is therefore called worthy of invitation.

Worthy of offerings means that giving to the community produces great fruit; it is fit to receive offerings.

Worthy of gifts means that if one gives to the community, one obtains great fruition.

Worthy of reverence means fit to receive acts of reverence, and is therefore called worthy of reverence.

Unsurpassed means having the greatest qualities, and is therefore called unsurpassed.

Field of merit for the world means that it is the place of beings' qualities, and is therefore called the field of merit for the world.

Recollecting through the Remaining Practices

The base text next writes: “Through the remaining practices one should recollect beings; such an excellent community, a true community, is called cream.” This unit does not explain who performs “through the remaining practices,” what practices are meant, or whether “beings” is the object of “should recollect” or attaches to the preceding statement. These remain unsettled. The source then lists fulfillment in virtue, fulfillment in concentration, fulfillment in wisdom, fulfillment in liberation, and fulfillment in the knowledge and vision of liberation.

Conclusion

Through this doorway and this practice, the meditator directly recollects the qualities of the community. Directly recollecting those qualities in this way, the mind gains confidence. Through confident recollection, the mind becomes undistracted. With the undistracted mind, one can extinguish the hindrances; the factors of jhāna arise, and external jhāna is accomplished and abides. It is as explained at length in the first practice. （Recollection of the Saṅgha is finished.）

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Shi Huijing · Waken · The Path of Freedom · Recollection of the Saṅgha · Vernacular · Summer 2026

Questions and Definition of Recollection of Virtue

Question: What is recollection of virtue? What is its cultivation? What is its characteristic? The punctuation of the following questions about function and proximate cause is unclear in the source and is not emended here. What are its virtues? How is it cultivated?

Answer: To recollect purified virtue by way of its virtues—that mindfulness, recollection, and right mindfulness—is called recollection of virtue.

For recollection of virtue to remain without distraction is called cultivation. Arousing the virtues of virtue is its characteristic; seeing danger and becoming afraid is its function; delight in blameless pleasure is its proximate cause.

The Twelve Virtues of Recollection of Virtue

When a person succeeds in cultivating recollection of virtue, the source says that “twelve virtues are attained,” but the following list actually contains only eleven items: respecting the teacher, respecting the Dhamma, respecting the Sangha, respecting the training in virtue, respecting offerings, respecting heedfulness, constantly seeing fear in subtle dangers, guarding oneself and also guarding others, being freed from fear in this world, being freed from fear in the other world, and having much delight and being lovable. The stated number and the actual list differ by one. The source does not supply the missing item, and neither does this rendering.

All the virtues of virtue are the virtues of recollection of virtue.

How Recollection of Virtue Is Cultivated

What is the method of cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects one’s own virtue as: not partial, not pierced, not stained, not sullied, unmixed, free, praised by the wise, untouched, and arousing concentration.

If it is not partial, it is not pierced; if it is not pierced, it is not stained. All the rest is to be understood in this way.

The source next explains the foregoing items. The Taishō text first reads 滿 in 若滿清淨戒; the Ming witness reads 漏. The two readings differ in meaning. This rendering follows the Taishō text without deciding the variant. The source says that purified virtue is an abiding place for wholesome qualities; it is therefore called not partial and not pierced.

The next sentence reads 作姓稱譽故，名無點無垢. The graph 姓 is 性 in the Ming witness, while the syntax and meaning of 作姓稱譽 are not explained in this unit. The phrase and the qualities “not stained, not sullied” are therefore preserved without further interpretation. The text then says that, because craving has been cut off, it is called free; because the noble ones delight in it, it is without danger.

The next sentence reads 智慧所嘆離戒盜故，故名無所觸. The term 戒盜 is not explained in this unit, and the latter of the two occurrences of 故 is absent from four witnesses. What can be said is only that the source places praise by the wise, separation from 戒盜, and “untouched” in a single sentence; no finer correspondence is imposed. A separate final sentence says that, because it becomes a place of non-regression, it arouses concentration. These six explanations do not correspond one for one with the eight items above, and “unmixed” receives no separate explanation; no forced item-by-item alignment is made.

Virtue is to be recollected through the remaining modes. What is called virtue is pleasure without danger, a 姓 that is esteemed, and freedom with respect to material things. The four witnesses read 性 for 姓. How “pleasure without danger,” “a 姓 that is esteemed,” and “freedom with respect to material things” are connected is not explained. Nor is the referent of “the virtues of virtue taught before” clear.

Conclusion of Recollection of Virtue

Through this doorway, this practice, and these virtues, the meditator brings recollection of virtue to mind. Through faith and mindfulness, the mind is undistracted. With the undistracted mind, the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide. The remainder is as explained fully at the beginning. (Recollection of virtue is finished.)

Questions and Definition of Recollection of Giving

Question: What is recollection of giving? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? What is the method of cultivation?

Answer: Giving means delighting in benefiting others for their welfare. It allows another person to receive by relinquishing one’s own possessions. This is called giving.

To bring relinquishment to mind through the virtues of recollecting giving—that mindfulness, recollection, and right mindfulness—is called recollection of giving.

For that mindfulness to remain without distraction is called cultivation. Arousing the virtues of giving is its characteristic; not storing up is its function; and non-stinginess is its proximate cause.

The Ten Virtues of Recollection of Giving

The source says that a person who cultivates recollection of giving obtains ten virtues, and then writes the following sequence without marking all ten divisions: “giving, following delight, non-stinginess, a mind without greed; being recollected by many people; skillfully winning the minds of others; being unafraid among a gathering; much delight and a compassionate mind; tending toward a good destination; tending toward the cream.” The wording corresponding to 施隨樂無慳無貪意 does not show how its internal items are divided, nor does the entire sequence show how it yields exactly ten. No definitive punctuation is supplied here.

How Recollection of Giving Is Cultivated

What is the method of cultivation? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects one’s own giving: “Through what I have relinquished, I have gained a benefit; I have gained a benefit well. People of the world are dragged along by the stain of stinginess. I abide with a mind unstained by stinginess. I always give, always delight in giving, always provide, and always distribute.”

Conclusion of Recollection of Giving

Through this doorway, this practice, and these virtues, the meditator brings recollection of giving to mind, and the mind becomes faithful. Through faith and mindfulness the mind remains undistracted. With the undistracted mind, the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide. The remainder is as explained fully at the beginning. (Recollection of giving is finished.)

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Shi Huijing · Waken · The Path of Freedom · Recollection of Virtue and Giving · Vernacular · Summer 2026

Questions and Definition

Question: What is recollection of deities? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? How is it cultivated?

Answer: On the basis of the virtues that lead to birth among deities, one recollects one’s own virtues. That mindfulness, recollection, and right mindfulness is called recollection of deities.

For that mindfulness to remain without distraction is called cultivation. For its characteristic, the source reads: “arousing one’s own virtues and the virtues of deities, 等.” The sentence certainly names both one’s own virtues and the virtues of deities, but this unit does not explain whether 等 marks other members of a class, equality, or another connective function. It is therefore not rendered as saying that the two are equal. Love and respect for virtue is its function; faith in the fruit of virtue is its proximate cause.

Eight Virtues

A person who cultivates recollection of deities attains eight virtues. The source then gives the following sequence: the five qualities—faith, virtue, learning, giving, and wisdom—increase; the person becomes recollected, loved, and respected by deities; at the teaching of the fruit and result of virtue, there is great delight and leaping up; the person esteems oneself and is valued by deities; recollection of virtue and recollection of giving enter within it; the person tends toward a good destination and toward the cream. Although the source states “eight virtues,” the wording does not clearly separate eight items, and 於 in the phrase about teaching the fruit of virtue has a variant. The eight boundaries cannot be securely reconstructed from this unit. The sequence is therefore retained in order without being divided into a definitive list.

Method of Cultivation

What is the method of cultivation? A beginning meditator enters a secluded place and sits, gathering the whole mind. With an undistracted mind one recollects the deities: there is the Heaven of the Four Kings, the Heaven of the Thirty-Three, Yanmo Heaven, Doushuai Heaven, the Heaven of Delight in Transformation, the Heaven of Mastery over Others’ Transformations, Brahmā-body Heaven, and the phrase “there are deities constantly born.” Whether “deities constantly born” is the name of a heaven is not explained here.

Through the accomplishment of faith, deities were born from here into those realms; I too have faith in this way. So too with virtue, learning, giving, and wisdom: those deities accomplished them and were born from here into those realms; I too have wisdom in this way.

One should recollect oneself and recollect the deities: faith, virtue, learning, giving, and wisdom.

Conclusion

Through this doorway, this practice, and these virtues, the meditator brings recollection of deities to mind, and the mind becomes faithful. Through faith and mindfulness the mind becomes undistracted. With the undistracted mind, the hindrances are extinguished, the jhāna factors arise, and access jhāna comes to abide.

Why Recollect the Virtues of Deities Rather Than Human Virtues?

Question: Why are the virtues of deities recollected rather than human virtues?

The answer first says that the virtues of deities are most excellent and their birth is most excellent. It then reads 地成妙處、心於妙處修行成妙. These two clauses also answer with forms of “excellent,” but how 地成妙處 should be divided, and whether the latter clause says that the mind, the excellent place, or cultivation “becomes excellent,” remain syntactically unclear. No single resolution is imposed. On this basis, the source says to recollect the virtues of deities rather than human virtues. The remainder is as explained fully at the beginning. (Recollection of deities is finished.)

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Shi Huijing · Waken · The Path of Freedom · Recollection of Deities · Vernacular · Summer 2026

Questions and Definition

Question: What is mindfulness of breathing? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? How is it cultivated?

Answer: “An” means in; “ban” means out. With regard to the sign of out-and-in breathing, that mindfulness, recollection, and right mindfulness is called mindfulness of breathing.

For the mind to remain without distraction is called cultivation. Arousing the perception of mindfulness of breathing is its characteristic; the phrase “contact-contemplation” is its function; and the phrase “cutting off 覺” is its proximate cause. Neither of the latter two expressions is separately explained here.

Virtues

What are its virtues? When a person cultivates mindfulness of breathing, it becomes quiet, excellent, and adorned, lovable and a source of delight.

When repeatedly arisen bad and unwholesome qualities are made to cease, the body becomes unwearied, the eyes too become unwearied, the body becomes unmoving and unshaken, and the mind becomes unmoving and unshaken. It fulfills the four establishments of mindfulness, fulfills the seven awakening-members called 七覺意 here, and fulfills liberation.

It is praised by the Blessed One; it is the dwelling of the noble ones, the dwelling of Brahmā, and the dwelling of a Tathāgata.

Method of Cultivation

What is the method of cultivation? A beginning meditator goes to a wilderness, beneath a tree, or to a secluded place, sits cross-legged, and holds the body upright before oneself.

The meditator is mindful of in-breath and mindful of out-breath.

When breathing out long: “My breath goes out long”—one knows it thus. When breathing in long: “My breath comes in long”—one knows it thus. When breathing in short: “My breath comes in short”—one knows it thus. When breathing out short: “My breath goes out short”—one knows it thus.

“I am aware thus while breathing in; I am aware thus while breathing out”: knowing rapture, knowing pleasure, knowing the mental activity; causing the mental activity to cease, gladdening the mind, training the mind, liberating the mind; seeing impermanence, seeing dispassion, seeing cessation, seeing emergence—thus being aware and seeing emergence. “I am aware and see emergence thus while breathing out; my out-and-in breath is thus.”

Where Mindfulness Is Tethered

The syntax of “here, one who trains in an is made present” is not clear. What the following passage establishes is that mindfulness is tethered at the tip of the nose or at the lips. This is the object where the in-breath and out-breath make contact.

The meditator settles mindfulness at this place and observes with mindfulness the contact of in-breath and out-breath at the nose-tip or lips. The source twice says either “mindfulness is present, 令 the breath enter; mindfulness is present, 令 the breath leave” or “mindfulness is present, 令 it enter; mindfulness is present with the out-breath.” What can be established is present mindfulness and knowing of in-breath and out-breath. The relation of 令 to the breath’s entering and leaving is not explained and therefore is not taken to mean control of breathing. The source also says not to attend to the inward movement when the breath enters or to the outward movement when it leaves, but at the nose-tip or lips to observe and know with mindfulness the place touched by the breath.

The Saw Simile

The source uses the simile “as a person touches wood through the force of a saw.” When sawing wood, the person does not attend to the perception of the saw’s going and coming. Likewise, the meditator does not attend to the perception of in-breath and out-breath coming and going, but observes and knows with mindfulness the point of contact at the nose-tip or lips. Four witnesses read 解材, “cutting wood,” for 觸材, while the syntax of “through the force of the saw” remains unclear. The final sentence again says that mindfulness is present, 令 the breath enter and 令 the breath leave. The attachment of 令 remains unresolved and is not interpreted as making the breath enter or leave.

Faults

If a meditator attends inwardly and outwardly to the in-and-out breath, the mind becomes confused. If the mind becomes confused, body and mind become weary and shaken. This is a fault.

One should not attend to the very longest or the very shortest breath. The following phrase, “if one makes a place of the very longest or shortest breath,” is syntactically awkward. What is clear is that doing so makes body and mind weary and shaken; this is a fault.

Because the in-and-out breath has diverse signs, one should not become attached to them. If one forms the mind in this way, other objects become confused. If the mind is confused, body and mind become weary and shaken; faults in this way are boundless. The source then says: “The in-and-out breath arises; because of boundless 懈, one should form a perception so that the mind is not confused.” The attachment of this sentence is unclear, and four witnesses read 觸 for 懈. Only the sentence and its conclusion “the mind is not confused” are preserved; neither reading is defined and “boundless” is not assigned to a particular phrase.

When the mind is sluggish or too swift, the source says “one should not exert,” but does not further explain how this attaches to the following two sentences. What is clear is that sluggish exertion results in weariness and sleep, while swift exertion produces agitation. If the meditator arises together with weariness and sleep or together with agitation, body and mind become weary and shaken. This is a fault.

The Sign Arises

With a mind purified from the nine minor defilements, the meditator brings the in-breath to mind, and the sign arises. The nine minor defilements are not listed here.

What is called the sign is like the pleasant bodily contact of drawing out cotton or drawing out kapok, and like the pleasant bodily contact of a cool breeze. In this way the wind of the in-and-out breath touches the nose and lips; mindfulness forms a perception of wind, not through shape or color. This is called the sign.

Growth and Fulfillment

When the meditator cultivates the sign repeatedly, it grows. The source then names the nose-tip, the space between the eyebrows, the forehead, abiding in many places, and “wind filling the head.” The detailed attachment of “when it grows at the nose-tip, it abides in many places at the space between the eyebrows and at the forehead” is not entirely clear. It then says that from this growth, tranquillity and pleasure fill the whole body. This is called fulfillment.

Different Signs

Another meditator sees different signs from the beginning: like smoke or mist, like dust or broken gold, like a needle’s prick, or like the bite of ants, seeing diverse colors.

If the meditator’s mind is not clear, it forms a different perception regarding those different signs, becomes inverted, and does not establish the perception of in-and-out breathing. A clear meditator does not form a different intention or perception, but brings the in-breath and out-breath to mind and leaves aside other perceptions. When attending in this way, the different signs cease.

Mastery of the Sign and the Four Jhānas

The meditator gains a subtle sign, remains heedful, and brings the in-breath and out-breath to mind. The sign is mastered.

After mastery of the sign, the source says, “desire arises for cultivation.” It then says that through mastery of desire, rapture arises while the in-breath and out-breath are brought to mind. When rapture and desire have been mastered, equanimity arises while the in-breath and out-breath are brought to mind. At the end it reverses the order, listing equanimity, desire, and rapture as mastered, while the in-breath and out-breath are still brought to mind; the mind is then undistracted. What desire, rapture, and equanimity designate here, and the finer relation among the sentences, are not explained. Only the order is retained.

When the mind is undistracted, the hindrances cease and the jhāna factors arise. The meditator has attained the excellent quiet concentration of the four jhānas, as explained fully at the beginning.

Four Ways of Cultivating Mindfulness of Breathing

Furthermore, the former teachers taught four ways to cultivate mindfulness of breathing: counting, following, placing, and contemplation.

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Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing: Overview and Acquiring the Sign · Vernacular · Summer 2026

The Four Ways: Counting

Question: What is called counting?

Answer: A beginning meditator counts from the first out-breath through the in-breath, from one to ten, and does not count beyond ten. Another account says to count from one to five and not beyond five, without allowing the attention to go astray. At that time one should count.

Until counting is left behind, mindfulness remains on the matter of in-and-out breathing. This is called counting.

The Four Ways: Following, Placing, and Contemplation

Following means gathering counting and following the in-and-out breath with uninterrupted mindfulness. This is called following.

Placing means that the nose-tip or lips are the place touched by the in-and-out breath. One forms the wind-sign there and causes mindfulness to remain. This is called placing.

Contemplation means that, through mastery of contact, one should contemplate the sign and should contemplate the qualities such as rapture and pleasure that arise here. This is called contemplation.

What Each of the Four Ways Is For

Counting is for the cessation of 覺 and enables the attaining of emergence-覺. The source does not explain the latter expression.

Following is for the cessation of coarse 覺.

Placing uninterrupted mindfulness on the in-and-out breath is for cutting off distraction and forming the perception of unmovingness.

Contemplation is for sustaining perception and knowing superior qualities.

The Meaning of Long

The source says: “If the in-breath is long, if the out-breath is short, and one trains thus with the short in-breath, this is made by a means; passing beyond its nature, this is called long. As for nature: present knowledge knowledge, for making the matter of non-delusion present.” The syntax and referents are unclear. What can be established is that “passing beyond its nature” immediately precedes “this is called long” and that “nature” is followed by “for making the matter of non-delusion present.” The source does not explain how “made by a means” attaches or whether both occurrences of “nature” refer to the same thing.

The final 智 in 現智智 is 短 in the Ming witness, giving the readings 智智 and 智短. Both are preserved without choosing between them or using either to supply a definition of “long” or “nature.”

The Matter of Non-Delusion

Question: What is the matter of non-delusion?

Answer: The source first says that a beginning meditator “gains 倚 of body and mind.” Four witnesses read 猗 for 倚; the sense of the term and relation between the readings are not forced here. What follows is clear: mindfulness is made present and established on in-and-out breathing, and the breaths become subtle. Because they become subtle, they can no longer be apprehended.

The source next says: “If the meditator contemplates a long breath and makes it long, up to the arising and abiding of the sign; once the sign has arisen and abides, one should attend according to its nature.” It names, in sequence, contemplation of a long breath, arising and abiding of the sign, and attending according to “nature,” and calls this non-delusion. How the three connect and what “nature” means here are not explained.

It further says that one “should 消息 for the mind,” then says that at times one makes it long and at times short and should cultivate in this way. The meaning of 心消息 and its relation to the long and short clauses cannot be established from the wording; it is not recast as a definition of regulating breath or mind.

Again, the source says that the meditator “through the matter makes a clear sign arise, and this matter should be cultivated.” It can be established that a clear sign arises in relation to the “matter” and that this should be cultivated. The grammar does not decide whether “through the matter” governs making clear or the arising of the sign.

One who trains with “knowing the whole body, I breathe in” knows the whole body in two ways. The Taishō text gives “because of non-delusion” and “because of the matter”; four witnesses read 知 for the first 故. The following text separately asks about knowing the whole body through non-delusion and through the matter, but the 故/知 reading and the syntax of the two items remain unresolved.

Knowing the Whole Body Through Non-Delusion

Question: How does one know the whole body through non-delusion?

Answer: When a meditator is concentrated in mindfulness of breathing, the contact of rapture and pleasure fills body and mind. Because that contact fills them, the whole body becomes non-deluded.

Knowing the Whole Body Through the Matter

Question: How does one know the whole body through the matter?

Answer: The source first says that in-and-out breathing is a “material body abiding in one place.” It then says that, in the matter of in-and-out breathing, mind and mental qualities are called a “name-body.” It ends with “this material body name-body; this is called the whole body.” How “material body,” “name-body,” and “this” should be divided is unclear. The three terms and the conclusion are therefore retained without turning them into a fixed equation.

The meditator thus knows the whole body by seeing: although there is a body, there is no being and no life.

The Three Trainings

One who trains in this way undertakes three trainings: first, the higher training in virtue; second, the higher training in mind; third, the higher training in wisdom.

Virtue as it really is is called the higher training in virtue; concentration as it really is is called the higher training in mind; wisdom as it really is is called the higher training in wisdom.

The meditator trains in these three trainings by attending with mindfulness to that matter. Having cultivated and repeatedly cultivated it, this is called training.

Causing Bodily Activity to Cease

One trains thus: “Causing bodily activity to cease, I breathe in.”

What is called bodily activity? The source answers directly: in-and-out breathing. It continues, “through such bodily activity, bending and stretching, form follows 申, moving, leaping, trembling, and shaking.” Bodily activity, bending and stretching, and movement, leaping, trembling, and shaking of form are linked, but the sentence divisions remain unclear. The latter 申 is 神 in four witnesses, while 踊 is 涌 in the Palace witness; both variants remain undecided. The text then says to make this bodily activity cease in the present.

Furthermore, one first makes coarse bodily activity cease. With subtle bodily activity one cultivates the first jhāna; with the most subtle one cultivates the second jhāna; the source again says “most subtle” for the third jhāna; for the fourth jhāna it says “causing it to cease without remainder, cultivate the fourth jhāna.” Both the second and third jhānas use the same phrase “most subtle”; the source does not further distinguish their degrees.

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Shi Huijing · Waken · The Path of Freedom · Four Ways of Mindfulness of Breathing and Knowing the Whole Body · Vernacular · Summer 2026

How to Cultivate After the Breath Has Ceased

Question: If the in-and-out breath has ceased without remainder, how does one cultivate mindfulness of breathing?

Answer: Because the initial sign has been well acquired. With the cessation of in-and-out breathing, the sign arises and becomes the sign of cultivation.

Why? The source continues with 諸禪相知喜為事、知我入息. How “the signs of the jhānas,” “knowing rapture as the matter,” and “knowing, I breathe in” should be divided and attached to one another is unclear. The sequence is retained without turning it into a fixed definition of the signs of the jhānas.

Knowing Rapture and Knowing Pleasure

One who trains with “knowing, I breathe in” brings the in-breath and out-breath to mind and arouses rapture at the place of the second jhāna. That rapture becomes known in two ways: because of non-delusion and because of the matter.

The source next says: “Then the meditator enters concentration and knows rapture, not through delusion; because of contemplation, because of counteraction, and because of the matter, knowing pleasure, I breathe in.” Four witnesses read 以不 for 不以. How “not through / through non-delusion” attaches to the three clauses on contemplation, counteraction, and the matter is unclear. Both readings and the sequence are retained without turning them into three securely defined reasons.

One who trains with “knowing pleasure, I breathe in” brings the in-breath and out-breath to mind and arouses pleasure at the place of the third jhāna. That pleasure becomes known in two ways: because of non-delusion and because of the matter, as taught at the beginning.

Knowing Mental Activity and Causing Mental Activity to Cease

For one who trains with “knowing mental activity, I breathe in,” mental activity means perception and feeling. That mental activity arises at the place of the fourth jhāna and becomes known in two ways: because of non-delusion and because of the matter, as taught at the beginning.

For one who trains with “causing mental activity to cease, I breathe in,” mental activity again means perception and feeling. One causes coarse mental activity to cease and trains as taught at the beginning.

Knowing the Mind, Gladdening the Mind, and Training the Mind

One who trains with “knowing the mind, I breathe in” brings the in-breath and out-breath to mind. The matter of the mind’s entering and leaving becomes known in two ways: through non-delusion and because of the matter, as taught at the beginning.

One who trains with “gladdening the mind, I breathe in” understands gladdening as rapture: at the place of the second jhāna, rapture makes the mind leap up. One trains as taught at the beginning.

One who trains with “training the mind, I breathe in” brings the in-breath and out-breath to mind and, through mindfulness and attention, causes the mind to remain on and become concentrated upon the “matter.” The source then reads 一心教化以彼心住. How “one mind,” “training,” and “through that mind’s abiding” should be divided, and what governs what, remain unclear. The sentence is retained without construing it as a specific method of watching or controlling the mind.

Liberating the Mind

For one who trains with “liberating the mind, I breathe in and out,” the meditator brings the in-breath and out-breath to mind:

If the mind is sluggish, one liberates it from weariness. If the mind is swift, one liberates it from 調 and trains. If the mind is high, one liberates it from stain and trains. If the mind is low, one liberates it from ill will and trains. If the mind is defiled, one liberates it from the minor defilements and trains.

Furthermore, the source says: “If the mind does not attach to and delight in the matter, cause it to attach and train.” The condition is a mind that does not “attach and delight” in the matter, followed by “cause it to attach” and “train.” What attachment, delight, and causing attachment designate here, and whether they form one action, are not explained; the sentence is not recast as a prescription to make the mind cling.

Constantly Seeing Impermanence, Dispassion, Cessation, and Emergence

One who trains with “constantly seeing impermanence, I breathe in” brings the in-breath and out-breath to mind and sees the arising and cessation of the in-and-out breath and of the mind and mental qualities whose matter is that breathing.

One who trains with “constantly seeing dispassion, I breathe in” brings the in-breath and out-breath to mind. The source continues: 彼無常法彼法無欲，是泥洹入息學之. How “that impermanent quality,” “that quality is without desire,” “is nibbāna,” and “breathing in, train” should be divided and attached remains unclear. The terms impermanent quality, dispassion, nibbāna, in-breath, and training are preserved without imposing a sentence division.

One who trains with “constantly seeing cessation, I breathe in” reads the source’s next sentence: “That impermanent quality is seen as it really is with its danger; 彼我滅 is nibbāna; train through seeing quietness.” How 我 attaches in 彼我滅 and how the sentence should be divided remain unclear. Seeing danger as it really is, nibbāna, seeing quietness, and training are retained without turning the doubtful clause into a fixed proposition.

One who trains with “constantly seeing emergence, I breathe in” sees the danger in that impermanent quality as it really is, makes relinquishment present regarding the danger, abides in cessation and nibbāna, and causes the mind to be at ease.

Thus quiet, thus excellent: all activities quiet, emergence from all defilements, craving ceased, dispassion, cessation, nibbāna.

The Sixteen Bases and Calm-and-Insight

Of these sixteen bases, the first twelve accomplish calm and insight; the wording then has 見初無常. The last four accomplish insight alone. In this way they are to be understood by calm and insight. The syntax of 見初無常 is preserved rather than silently resolved.

Four Kinds, Cultivation, and Fulfillment

The source next says “all of these are four kinds,” followed by 一謂如是修令起觀具足，有時見現念入息、現念出息. The graph 一 is absent from four witnesses. The sentence boundaries among cultivation, arousing, fulfillment of contemplation, seeing at times, and bringing the in-breath and out-breath to mind are also unclear. Four subsequent conclusions beginning “this is called” are certain.

The first conclusion is “this is called cultivation.” Around it are listed knowing long and short, causing bodily activity to cease, causing mental activity to cease, gladdening the mind, training the mind, and liberating the mind. Whether every item is governed by “cultivation” or the sentence boundaries differ is not marked by the source.

The second conclusion is “this is called arousing,” followed by knowing the whole body, knowing pleasure, and knowing mental activity.

The third says, “knowing the mind: this is called fulfillment of contemplation.”

The fourth says, “the four practices beginning with constantly seeing impermanence: this is called seeing at times.” How 所初 attaches remains unclear. What is certain is the relation of the four practices beginning with impermanence to “seeing at times.”

The source next says that cultivation is the sustaining ground of mindfulness of breathing, then reads: “It is sustaining; it is with 覺; that is a ground with 覺 and with 觀, and a ground with 觀.” The terms related to sustaining, 覺, and 觀 are stated, but their divisions and relations remain unclear; four witnesses read 學 for 覺. The Taishō text then assigns knowing rapture to the ground of the second jhāna, knowing pleasure to the ground of the third, and knowing the mind to the ground of the fourth. The Palace witness instead reads first and second for the first two numbers. Both assignments remain without decision.

Again, the source divides all into two: cultivation and fulfillment. It then says, “Here is cultivation; what alone is called fulfillment, the sixteen practices are not diminished.” The relation of “alone that” and the division of the sentence are not further explained. What is certain is that “called fulfillment” is joined to the sixteen practices not being diminished.

The source explains with similes: cultivation is like a seed because it is the cause of virtues; what is called fulfillment is like flowers and fruit because it emerges from resemblance. The referent of “resemblance” is not explained, so the flowers-and-fruit simile is not supplemented with a process of concealment, maturation, or psychological development.

Conclusion

When mindfulness of breathing is cultivated in this way, it fulfills the four establishments of mindfulness. Cultivation of the four establishments fulfills the seven awakening factors. Cultivation of the seven awakening factors fulfills knowledge-liberation.

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Shi Huijing · Waken · The Path of Freedom · The Sixteen Bases of Mindfulness of Breathing and Calm-and-Insight · Vernacular · Summer 2026

How the Four Establishments of Mindfulness Are Fulfilled

Question: How is this attained?

Answer: The source gives four correspondences in order: “the first four bases associated with long in-and-out breathing accomplish the establishment of mindfulness of body; 知起所初 accomplishes the establishment of mindfulness of feeling; the beginning associated with knowing the mind accomplishes the establishment of mindfulness of mind; the beginning associated with seeing impermanence accomplishes the establishment of mindfulness of qualities.” The four resulting establishments and the expressions paired with them are clear. The range and grammar of 所初, especially what 知起 designates, are not explained. It is not fixed as “the beginning of a group,” nor is 知起 replaced with a more familiar term.

Cultivating mindfulness of breathing in this way fulfills the four establishments of mindfulness.

How the Seven Awakening Factors Are Fulfilled

How does cultivation of the four establishments fulfill the seven awakening factors?

While cultivating an establishment of mindfulness, mindfulness comes to abide without delusion. This is called the awakening factor of mindfulness.

When the meditator’s mindfulness abides in this way, one knows and discerns suffering and impermanent activities. This is called the awakening factor of investigation of qualities.

When investigation is made present in this way, energy is applied without sluggishness. This is called the awakening factor of energy.

Through the practice of energy, rapture arises, 無煩惱. This is called the awakening factor of rapture. The punctuation of “rapture arises, 無煩惱” remains unresolved.

Through the gladdened mind, body and mind become tranquil. This is called the awakening factor of tranquillity.

Through bodily tranquillity there is pleasure, and the mind becomes concentrated. This is called the awakening factor of concentration.

The concentrated mind thus becomes equanimous. This is called the awakening factor of equanimity.

By cultivating the four establishments of mindfulness, the seven awakening factors are fulfilled.

How Knowledge-Liberation Is Fulfilled

How does cultivating the seven awakening factors fulfill knowledge-liberation?

When the seven factors are repeatedly cultivated in this way, knowledge is fulfilled at the momentary path and liberation is fulfilled at the momentary fruit.

Thus cultivating the seven awakening factors fulfills knowledge-liberation.

Why Is Only Mindfulness of Breathing Said to Remove 覺?

Question: All activities, depending on their grounds, become with 覺 or without 覺. Why, then, is only mindfulness of breathing said to remove 覺, and not the others?

Answer: 覺 is not spoken of in that sense. What does not abide is an obstruction to jhāna; removing 覺 is therefore said with reference to this meaning.

The source continues: 何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺. How the question “regarding the wind, pleasant contact” should be divided and how “the mind delights, attaches, like 覺” should be connected remain unclear. Four witnesses read 樂心 for 心樂. The source’s Qiantupo (乾闥婆), who hears a sound and follows it, and the conclusion “therefore 覺 is cut off” are retained without rewriting the passage as a mechanism in which pleasant wind-contact catches the mind.

Furthermore, the source says: “Like 行 an embankment, because the mind is concentrated in mindfulness and 倚 unmoving, mindfulness of breathing is therefore said to remove 覺.” The syntax and simile-correspondence of 如行堤塘 are unclear. “Concentrated mindfulness, 倚 unmoving” is retained as written; the embankment is not definitively construed as the mechanism that makes the mind unmoving. (Mindfulness of breathing is finished.)

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Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing Fulfilling the Four Establishments, Seven Awakening Factors, and Knowledge-Liberation · Vernacular · Summer 2026

Questions and Definition

Question: What is mindfulness of death? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? How is it cultivated?

Answer: The breaking off of the activity of the life span is called death.

For mindfulness of that to remain without distraction is called cultivation. The breaking off of one’s own life span is its characteristic; revulsion is its function. The source gives “without difficulty” as its proximate cause, but does not explain “without difficulty” in this unit; the phrase and its relation to proximate cause remain without an added definition.

Virtues

What are its virtues? When mindfulness of death is cultivated, one becomes heedful regarding higher wholesome qualities and comes to hate unwholesome qualities. One does not acquire and keep many garments and ornaments; the mind is not stingy. Seeing body and life span, the mind does not cling. Perceptions of impermanence, suffering, and no-self are fulfilled. One tends toward a good destination and toward the cream. When life is about to end, the mind is not mistaken.

Method of Cultivation

How is it cultivated? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects the death of beings: “I have entered the law of death, I am headed toward the destination of death, I do not pass beyond the law of death”—as stated in the scripture named 涅底履波陀脩多羅.

If a person delights in contemplating death, one should contemplate a person being killed and see the conditions of death.

Four Kinds of Mindfulness of Death

Mindfulness of death is of four kinds: associated with grief, associated with alarm, associated with an intermediate person, and associated with wisdom.

Recollection conditioned by the loss of a beloved child is associated with grief. Sorrowful recollection of a child’s sudden violent death is mindfulness associated with alarm. The third sentence reads: “As a 闍維 person recollects separation from birth, this is called intermediate-associated mindfulness.” The source does not explain 闍維 person, “recollection of separation from birth,” “intermediate,” or the relation among them. Constant contemplation of the world that gives rise to revulsion is mindfulness associated with wisdom.

A meditator should not cultivate grief-associated, alarm-associated, or intermediate-associated mindfulness. Why can they not remove faults? Only diligent cultivation associated with wisdom can remove faults.

Three Kinds of Death

Death is of three kinds: equal death, severance death, and moment-by-moment death.

What is equal death? The base reads: “Depending on 修 beings, this is called equal death.” Four witnesses read 假 for 修. Neither reading’s sentence meaning is explained here, so both remain without a decided referent.

Severance death refers to an arhat whose defilements have been cut off.

Moment-by-moment death means that activities cease from moment to moment.

Two Kinds of Death

Furthermore, death is of two kinds: untimely death and timely death.

Death by one’s own hand, by another’s hand, through illness, or intermediate death without a cause is called untimely death.

Exhaustion of the life span, up to death in old age, is called timely death.

One should recollect both kinds of death.

Eight Modes for Cultivating Mindfulness of Death

Furthermore, the former teachers taught mindfulness of death through eight modes: as when pursued by a violent man; through absence of a cause; through former taking; through the body belonging to many; because the life span has no power; through long-distant differentiation; because there is no sign; because of the moment.

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Shi Huijing · Waken · The Path of Freedom · Mindfulness of Death: Overview and Eight Modes of Practice · Vernacular · Summer 2026

Cultivating Mindfulness of Death Through Violent Pursuit

Question: How is mindfulness of death cultivated through violent pursuit?

Answer: It is like a person condemned to death being led to the place of killing while a violent man follows with a drawn sword. Seeing the violent man following behind with the sword, the condemned person reflects: “This man will kill me. When shall I die? As I take each step, on which step shall I die? If I go I will certainly die; if I stand I will certainly die; if I sit I will certainly die; if I sleep I will certainly die.”

Thus a meditator should cultivate mindfulness of death through being pursued by a violent man.

Cultivating Mindfulness of Death Through Absence of a Cause or Means

Question: How is mindfulness of death cultivated through absence of a cause?

Answer: No cause and no means can make one who has been born not die, just as no cause and no means can make the sun and moon, once risen, not set. The source reads 無因緣無方便以生能令不死, and how 以生 attaches to 能令 remains unclear. Four witnesses moreover read 能念 for 能. What is certain is that one who has been born cannot avoid death through any cause or means; the syntax and variant remain undecided. Therefore mindfulness of death is cultivated through absence of a cause.

Cultivating Mindfulness of Death Through Taking the Former

Question: How is mindfulness of death cultivated through “taking the former” (本取)?

Answer: The former kings Duocai (多財), Dacheng (大乘), Great-Powered Dashanjian (大神力大善見), Dingsheng (頂生), and others—all those kings entered the law of death.

Furthermore, sages of old had great supernormal power and great might. The sages Pishamidu (毘沙蜜多) and Shemadali (闍摩達梨) produced water and fire from their bodies, yet they too entered the law of death.

Furthermore, earlier disciples possessed great wisdom, great supernormal power, and great might. Shelifu (舍利弗), Mujianlian (目犍連), and others entered the law of death.

Furthermore, independently awakened persons, self-arisen without a teacher and accomplished in all virtues, also entered the law of death.

Furthermore, the Tathāgatas—worthy of offerings and rightly awakened, immeasurable and unsurpassed, accomplished in knowledge and conduct, having reached the far shore of virtue—also entered the law of death.

How much more shall I, whose life span is so brief, not enter the law of death? Thus mindfulness of death is cultivated through “taking what came before” (先取). The question has 本取 and the conclusion 先取; the two expressions are not regularized.

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Shi Huijing · Waken · The Path of Freedom · Pursuit by a Violent Man, No Means, and Taking the Former · Vernacular · Summer 2026

Cultivating Mindfulness of Death Because the Body Has Many Dependencies

Question: Why does one cultivate mindfulness of death because the body “has many dependencies”?

Answer: Death may result from the conjunction of wind and phlegm, from the conjunction of kinds of worms, or from improper food and drink. It may also result from venomous snakes, centipedes, the source-name 射, house centipedes, or rat bites; from the wording “lions, tigers, leopards, dragons, oxen, and others, 兌”; or from being killed by humans or nonhumans. 射 is a name listed in this passage. The text does not explain how 等兌 is to be divided or what it denotes.

This body is subject to so many conditions that may lead into the condition of death. The source calls this “having many dependencies”; therefore one cultivates mindfulness of death.

Cultivating Mindfulness of Death Through the Powerlessness of Life

Question: Why does one cultivate mindfulness of death through “the powerlessness of life”?

Answer: The powerlessness of life can be explained in two ways: the powerlessness of its basis and the powerlessness of what it depends on. By observing the powerlessness of life in these two ways, one cultivates mindfulness of death.

The Powerlessness of Its Basis

Question: Why does “the powerlessness of its basis” reveal the powerlessness of life?

Answer: The source says that this body “has no own-nature.” It compares the body together to a water bubble, a plantain, and water foam, saying that it has no reality and is apart from reality. It does not assign a different function to each of the three similes. This is how the powerlessness of its basis is said to make life powerless.

The Powerlessness of What It Depends On

Question: Why does “the powerlessness of what it depends on” make life powerless?

Answer: The source lists five items: bound to inhalation and exhalation, bound to the four great elements, bound to food, bound to the four postures, and bound to 緩. Each is expressed with “bound to.” Four witnesses read 暖, “warmth,” for 緩, “slowness/relaxation”; the readings denote different things, and no decision is made here for the base text.

Through the two aspects of the powerlessness of its basis and the powerlessness of what it depends on, one observes the powerlessness of life and cultivates mindfulness of death.

Cultivating Mindfulness of Death Through Distant Discernment

Question: How does one cultivate mindfulness of death through “distant discernment”?

Answer: From the distant past onward, all who have been born live in the present world for “no more than a hundred years” and finally enter the condition of death. The question calls this “distant discernment,” while the answer and closing call it “discernment of the distant past.” The terms do not match.

Further, one should cultivate as follows: Can I be certain of remaining alive for a day and a night? The source then inserts, “Contemplating day and night: from the Blessed One’s dhammas I have received great benefit,” without explaining how the sentence connects to what precedes and follows. It continues asking: Can I be certain of living another day, half a day, or a short while? Can I live through the time of one meal or half a meal? Can I live through “four or five 揣”? The exact quantity denoted by 四五揣 is not explained in this passage. When I inhale, can I live until the exhalation? When I exhale, can I live until the next inhalation?

This is what the source calls cultivating mindfulness of death through discernment of the distant past.

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Shi Huijing · Waken · The Path of Freedom · The Body’s Many Dependencies, the Powerlessness of Life, and Distant Discernment · Vernacular · Summer 2026

Cultivating Mindfulness of Death through Signlessness

Question: How does one cultivate mindfulness of death through “signlessness”?

Answer: The source says, “There is no sign; death has no fixed time.” Death has neither a sign that can be predetermined nor a time that can be predetermined. Therefore one cultivates mindfulness of death through signlessness.

Cultivating Mindfulness of Death through the Moment

Question: How does one cultivate mindfulness of death through “the moment”?

Answer: One does not count past or future, but counts only present conditions. The source continues: the lifespan of living beings abides for the time of one thought; from there it does not abide for a second thought; every living being disappears in a moment of mind. The passage does not separately explain how “from there it does not abide for a second thought” connects precisely with what precedes and follows.

The treatise then cites a statement from the “Abhidhamma” and lists three items for each of past mind, future mind, and the present moment of mind. For past mind, the order is “has not already arisen, will not arise, is not presently arising.” For future mind, it is “has not already arisen, is not presently arising, will not arise.” For the present moment of mind, it is “has not already arisen, will not arise, is presently arising.” The three lists do not have the same order, and only the present moment of mind closes with “is presently arising.” The passage does not explain the exact relation among these statements; no order is rearranged and no meaning is supplied here.

The treatise then cites a verse. Its first half says that lifespan and the nature of the body, pain and pleasure and all that is possessed, correspond with a single mind and swiftly arise in a moment. Its second half says in sequence: “For what has not arisen, there is no arising; in the present there is arising; because mind is cut off, the world dies; it has been said that the world is exhausted.” The final two lines are retained in the source’s terms; the passage gives no further explanation of the relation between “the world dies” and “the world is exhausted.”

This is the cultivation of mindfulness of death through the moment.

Conclusion

Through this doorway and these modes, the meditator thus cultivates mindfulness of death in the present and arouses disaffection. With mastery of disaffection comes mastery of mindfulness, and with mastery of mindfulness the mind becomes undistracted. When the mind is undistracted, the hindrances are destroyed, the factors of meditation are formed, and one can “arouse access meditation and attain abiding.” The syntax of the last phrase differs from the conclusion commonly found in other doorways of this treatise; it is retained in the source’s wording.

The Difference between the Perception of Impermanence and Mindfulness of Death

Question: What is the difference between the perception of impermanence and mindfulness of death?

Answer: Observing the arising and cessation of the aggregates is called the perception of impermanence; recollecting the destruction of the faculties is called mindfulness of death.

The marks of impermanence and not-self are cultivated in order to remove conceit; mindfulness of death is cultivated so that the marks of impermanence and suffering become established. The source then continues, “through the cutting off of life, mind ceases,” but does not explain how these words attach to the preceding sentence. This is the distinction stated by the treatise. (Mindfulness of death is concluded.)

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Shi Huijing · Waken · The Path of Freedom · Signlessness, the Moment, and the Conclusion of Mindfulness of Death · Vernacular · Summer 2026

Questions and Definition

Question: What is mindfulness of the body? What is its cultivation? What is its characteristic? What is its function? What are its benefits? How is it cultivated?

Answer: The source says, “cultivating mindfulness of the nature of the body”: cultivating mindfulness directed to the nature of the body. It then places “mindfulness, recollection, right mindfulness” side by side and calls this mindfulness of the body.

When this mindfulness abides without distraction, it is called cultivation. The source says that “causing the nature of the body to arise” is its characteristic, disaffection is its function, and “seeing the absence of reality” is its “arising.” This doorway does not ask “what is its basis?” and its answer says “as its arising,” rather than the “as its basis” common in other doorways. The source terms are retained here.

Benefits

What are the benefits of cultivating mindfulness of the body? It makes one capable of endurance: capable of bearing fear and “capable of enduring cold and heat,” among other things. The perceptions of impermanence, not-self, foulness, and danger are fulfilled. One can obtain the four meditations at will, clearly discern dhammas and complete the cultivation, proceed toward a good destination, and proceed toward cream. The source lists these benefits in this order and gives no total number.

The Thirty-Two Items

How is it cultivated? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind cultivates only “the nature of mind.” At the opening of the doorway the text has “the nature of the body,” while here it reads “the nature of mind.” The wording is not silently made uniform.

How does one cultivate the nature of mind? One observes in this body: hair of the head, body hair, nails, teeth, skin, flesh, sinews, marrow, brain, liver, heart, 脾胇, gall, stomach, fat and grease, brain membrane, large intestine, small intestine, feces, urine, pus and blood, 淡污, saliva, tears, nasal mucus and spittle, observing them as foul. The forms 脾胇 and 淡污 are retained because each has a textual variant discussed in the apparatus.

The source calls this list the “thirty-two items,” but the punctuation of the base text actually divides it into twenty-five entries. Seven entries are two-character compounds; dividing each into two would yield thirty-two, but the treatise does not say that they should be divided in that way. The stated number thirty-two and the base text’s division into twenty-five are therefore both retained. The beginner proceeds through this list “first upward in sequence, then downward in sequence.” At minimum, this can be read as proceeding upward and then downward in order; the passage does not explain the exact method.

The source first says, “Good! With words spoken by the mouth, one should constantly recite and constantly observe.” It then says, “Good! Through constantly observing words spoken by the mouth.” The passage does not further explain how the two sentences are to be divided. At this point it speaks of “each of four modes” and says that one should apprehend with mind alone, yet five items actually follow: by color, by movement, by shape, by location, and by discrimination. Through these a coarse sign arises; whether one, two, or many, one skillfully grasps the corresponding sign. Four are announced and five listed. Nothing is added or removed here, and no allocation is imposed.

Three Kinds of Apprehension and Their Allocation to Practitioners

The meditator brings the practice forth through three kinds of apprehension: by color, by aversion, and by emptiness.

If a sign arises through color, one should attend through mastery of the color kasiṇa. If a sign arises through aversion, one should attend to foulness. If a sign arises through emptiness, the source says that one “should attend to the elements.”

Depending on a kasiṇa, one can arouse the four meditations; depending on an object of foulness, one can arouse the first meditation; depending on an object of elements, one can arouse access meditation.

The source then assigns three kinds of practitioners: a practitioner of angry temperament arouses a sign through color, one of lustful temperament through aversion, and one of wisdom temperament through elements. The third item here is “arouses a sign through elements,” which differs from “through emptiness” in the preceding list of three apprehensions. The text does not explain the relation between the two terms.

It then repeats the allocation: a practitioner of angry temperament should attend to color, one of lustful temperament to aversion, and one of wisdom temperament to elements. The first list says “arouses a sign”; the second says “should attend.” The passage does not state the difference between the two occurrences.

The Thirteen Modes

The source further says that one should recollect the nature of the body through “thirteen modes,” then lists: by origin, by place, by condition, by flow, by sequence, by shape, by kinds of worms, by their resting places, by aggregation, by what is repellent, by foulness, by place, by ingratitude, and by having a boundary. As the received text stands, there are fourteen items, and “by place” occurs twice. The stated number thirteen, all fourteen entries, and the repeated “by place” are retained without deletion or supplementation.

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Shi Huijing · Waken · The Path of Freedom · General Account of Mindfulness of the Body and the Thirty-Two Items · Vernacular · Summer 2026

Recollecting the Nature of the Body by Seed

Question: How should one recollect the nature of the body by seed?

Answer: Just as a poisonous seed gives rise to 茱萸, 拘沙, 多紀, and other plants, this body arises from the impurities of father and mother. Arising from an impure seed, this body becomes impure. The three names 茱萸, 拘沙, and 多紀 are retained from the source; the passage does not explain them.

The question speaks of recollecting “the nature of the body,” but the conclusion says, “thus one should recollect the nature of mind by seed.” The two expressions do not agree, and are not silently corrected here.

Recollecting the Nature of the Body by Place

Question: How should one recollect the nature of the body by place?

Answer: This body is not born from the 欝多羅 flower, nor from the 拘牟陀 or 分陀利迦 flower. It is born in the mother’s womb. It arises in an impure, foul, constricted, and oppressive place; it arises from “the two repositories, raw and cooked”; it is wrapped in sacs at the left and right sides and abides supported by the spine. The passage gives no further explanation of “the two repositories, raw and cooked” or of these spatial relations. Because that place of birth is impure, the body becomes impure.

Thus one should recollect the nature of the body by place.

Recollecting the Nature of the Body by Conditions

Question: How should one recollect the nature of the body by conditions?

Answer: This impure body grows and persists not through gold, silver, jewels, and the like, nor through sandalwood, 多伽羅, agarwood, and similar conditions.

In the mother’s womb, the body is nourished by what the mother eats. The source reads, “nasal mucus, spittle, saliva, and tears mixed together,” and says that it grows and persists through a “flow of foul food and liquid.” After birth, what it eats is rice, milk, 䉽, and beans. The source then reads, “nasal mucus, spittle, saliva, and 淡 mixed together,” and says that the body continues to grow and persist through a foul and impure flow. 䉽 is the base-text character. Within the same paragraph, the first list ends with “tears” and the second with 淡; the two are not made uniform.

Thus one should recollect the intrinsic nature of the body by conditions.

Recollecting the Intrinsic Nature of the Body by Flow

Question: How should one recollect the intrinsic nature of the body by flow?

Answer: It is like a leather bag filled with feces and urine: because it has many openings, impurities flow out. This body is the same, filled with feces and urine.

The food and drink consumed by this body are mixed with nasal mucus, spittle, feces, urine, and foulness. The various impurities “overflow from the nine apertures.” The source closes with two reasons: because there are many openings, and because it does not become full.

Thus one should recollect the intrinsic nature of the body by flow.

Recollecting the Intrinsic Nature of the Body by Sequential Formation

Question: How should one recollect the intrinsic nature of the body by sequential formation?

Answer: The source first says, “This body is established in sequence through initial action,” then lists in order: in the first seven-day period, 迦羅邏 forms; in the second, 阿浮陀; in the third, 俾尸; in the fourth, 阿那; in the fifth, five joints; in the sixth, four joints; in the seventh, another four joints arise; in the eighth, another twenty-eight joints; at nine seven-days and ten seven-days, the spine further arises; at eleven seven-days, three hundred bones; at twelve, eight hundred joints; at thirteen, nine hundred sinews; at fourteen, one hundred balls of flesh; at fifteen, blood; at sixteen, a membrane; at seventeen, skin; at eighteen, the color of the skin; at nineteen seven-days, “wind produced by action” pervades every place; at twenty seven-days, the nine apertures form; at twenty-five seven-days, seventeen thousand 湊 arise; at twenty-six, the body becomes firm; at twenty-seven, it has strength; at twenty-eight, ninety-nine thousand pores arise; and at twenty-nine seven-days, all parts of the body are complete.

This sequence is visibly broken and must be read as it stands. “At nine seven-days and ten seven-days” combines two numbers in one item and cannot be silently divided or altered. After nineteen seven-days, the base reads “at twenty seven-days the nine apertures form,” and the next item is immediately “at twenty-five seven-days”; no twenty-one through twenty-four seven-days occur between them. The character 十 in the first phrase is read 十四 in four witnesses, which would produce “at twenty-four seven-days,” but the base reading remains here and the matter is unresolved. A later item says “at twenty-seven seven-days, it has strength”; it must not be merged with the earlier “at twenty seven-days, the nine apertures form.”

It Is Further Said

The source introduces another account with “It is further said”: at seven seven-days the body exists, leaning against the mother’s back with its head downward, crouching and sitting. At forty-two seven-days, wind produced by action turns the feet upward and the head downward toward the birth passage. At this time it is born into the world and is called “a person by designation.” The passage does not explain the meaning of “designation.”

This further account moves directly from seven seven-days to forty-two seven-days and does not connect with the preceding sequence, which ended at twenty-nine seven-days. The source does not reconcile the two sequences.

Thus one should recollect the nature of the body by sequential formation.

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Shi Huijing · Waken · The Path of Freedom · The Body’s Arising and Sequence · Vernacular · Summer 2026

Eighty Thousand Households of Worms

Question: How should one recollect the nature of the body by kinds of worms?

Answer: The source first states generally that this body is “eaten by eighty thousand households of worms.” The names actually listed below fall far short of eighty thousand, and the text does not explain how the total and the list correspond.

Worms of the Head and Face

The worm associated with the hair of the head is named 髮鐵; the one associated with the skull, 耳腫; the one associated with the brain, 顛狂下. The source then says, “顛狂 further has four kinds”: the first is 塸拘霖婆, the second 濕婆羅, the third 陀羅呵, and the fourth 陀阿尸邏. The source gives no further explanation of the precise relation between these four and 顛狂下.

The worm associated with the eyes is named 舐眼; the one associated with the ears, 蚔耳.

The worm associated with the nose is named 蚔鼻. The source then lists three more kinds: the first 樓扣母可, the second 阿樓扣, and the third 摩那樓母可.

The worm associated with the tongue is named 勿伽, and the one associated with the root of the tongue, 母但多. The worm associated with the teeth is named 狗婆, and the one associated with the roots of the teeth, 優婆拘婆. The worm associated with the throat is named 阿婆離呵.

There are two kinds of worms associated with the neck: the first is named 虜呵羅; for the second, the base text directly reads “二毘虜呵羅,” omitting the character “named.” The wording is retained.

Worms of the Body’s Surface

The worm associated with body hair is named 蚔毛; the one associated with the nails, 蚔爪.

There are two kinds associated with the skin: the first 兜那, the second 兜難多.

There are likewise two associated with the membranes: the first 鞞藍婆, the second 摩諀藍婆.

There are likewise two associated with the flesh: the first 阿羅婆, the second 羅婆.

There are likewise two associated with the blood: the first 婆羅, the second 婆多羅.

There are likewise four associated with the sinews: the first 賴多虜, the second 喜多婆, the third 婆羅婆多羅, and the fourth 羅那婆羅那.

The worm associated with the vessels is named 架栗俠那. There are likewise two associated with the roots of the vessels: the first 尸婆羅, the second 優婆尸尸羅.

Worms of the Bones, Marrow, and Internal Organs

There are likewise four kinds associated with the bones: the first 遏褫（除里反）毘馱, the second 安那毘馱, the third 殆（塗履反）履拕毘拕, and the fourth 遏褫絙可羅. The parenthetical strings 除里反 and 塗履反 are the fanqie pronunciation notes found in the base text.

There are likewise two kinds associated with the marrow: the first 弭（亡比反）社, the second 弭社尸羅. The string 亡比反 is also a fanqie pronunciation note in the base text.

There are likewise two associated with the spleen: the first 尼羅, the second 比多.

There are likewise two associated with the heart: the first 死毘多, the second 優鉢拕毘多. There are also two associated with the root of the heart: the first 滿可, the second 尸羅.

There are likewise two associated with fat: the first 哿羅, the second 哿羅尸羅.

There are likewise two associated with the bladder: the first 弭哿羅, the second 摩訶哿羅. There are likewise two associated with the root of the bladder: the first 哿羅, the second 哿羅尸羅. This pair of names is identical to the pair listed for fat; the source does not distinguish them.

There are likewise two associated with the 胞: the first 娑婆羅, the second 摩訶沙婆羅. There are likewise two associated with the root of the 胞: the first 賴多, the second 摩訶賴多.

There are likewise two associated with the small intestine: the first 帚賴多, the second 摩訶賴多. The name 摩訶賴多 also appeared in the preceding list for the root of the 胞. There are likewise two associated with the root of the intestine: the first 波, the second 摩訶死波. There are likewise two associated with the root of the large intestine: the first 安那婆呵, the second 𭘰果婆呵.

There are likewise four associated with the stomach: the first 優受哿, the second 優社婆, the third 知社婆, and the fourth 先市婆.

There are likewise four associated with the “mature repository”: the first 婆呵那, the second 摩訶婆呵那, the third 陀那槃, and the fourth 粉那母可. The passage does not explain “mature repository.”

Worms of the Fluids, 強, and 彊根

The worm associated with bile is named 必多離訶; the one associated with spittle, 纖呵; the one associated with sweat, 髓陀離呵; the one associated with grease, 弭陀離呵.

There are likewise two associated with 強: the first 藪婆呵母, the second 社摩契多. In the next item the source instead writes 彊根. There are three kinds associated with 彊根: the first 處呵母珂, the second 陀虜呵母珂, and the third 娑那母珂. This passage does not explain the meaning of 強 or 彊根, or the difference between the two written forms.

Worms of the Four Directions and the Two Lower Apertures

The source first says, “There are five kinds of worms,” but then lists only four directions: those associated with the front of the body eat the front; those associated with the back eat the back; those associated with the left eat the left; those associated with the right eat the right. It then gives five names—栴陀, 死羅, 脣呵, 死羅不, and 偷羅—and follows them with “and so on.” Five kinds are announced, only four directions are given, and five names plus “and so on” follow. The three do not fully correspond, and no allocation is supplied here.

There are three kinds of worms associated with the two lower apertures: the first 拘樓拘羅唯喻, the second 遮羅喻, and the third 寒頭波拕.

Conclusion

The question asks how one should recollect the nature of the body through “kinds of worms,” but the concluding sentence says: thus one should recollect the nature of the body through “the worms’ dwelling.” The two expressions differ, and the passage does not explain their distinction.

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Shi Huijing · Waken · The Path of Freedom · Kinds of Worms within the Body · Vernacular · Summer 2026

Recollecting the Intrinsic Nature of the Body by Arrangement

How should one recollect the intrinsic nature of the body by arrangement?

The source lists in sequence: “At the foot bones the shinbones abide; the shinbones abide at the thigh bones; the thigh bones at the hip bones; the hip bones at the spine; the spine at the 脾-bones; the 脾-bones at the arm bones; the arm bones at the nape bones; the nape bones at the skull; the skull at the cheek bones; the cheek bones at the tooth bones.” In the first statement, the word “at” precedes “foot bones”; in the following nine it comes after the preceding bone name. If all are read with one syntax, the directions they indicate do not agree. The passage does not explain the difference, so the given order is retained rather than recast as a bone chain with a settled direction. Four witnesses read 胛-bones for 脾-bones; the reader text follows its received wording without deciding the variant.

Thus, the source says, this body’s bones and joints are “wrapped together,” skin covers them above, and this impure body is formed. It then says that the body “arises from 行業; nothing else can fashion it.” This passage does not further explain the scope of 行業 or of “nothing else.”

Thus one should recollect the intrinsic nature of the body by arrangement.

Recollecting the Intrinsic Nature of the Body by Aggregation

How should one recollect the intrinsic nature of the body by aggregation?

The source lists nine skull bones, two cheek bones, thirty-two tooth bones, seven nape bones, fourteen chest bones, twenty-four rib bones, eighteen spinal bones, two hip bones, sixty-four hand bones, sixty-four foot bones, and “sixty-four soft bones dependent on flesh.” These eleven entries add up to exactly three hundred, and the text closes the list with “these three hundred bones.”

It further gives eight hundred joints, nine hundred sinew-entwinings, nine hundred balls of flesh, seventeen thousand 湊, eight million head hairs, ninety-nine thousand body hairs, sixty 間, and eighty thousand kinds of worms. The passage does not explain what the “sixty 間” denote.

Bile, spittle, and brain each have one 波賴他; the source annotates, “in Liang usage, a weight of four liang.” Blood has one 阿咃; the source annotates, “in Liang usage, three sheng.” Both measure-names are retained. Four witnesses read dou for “sheng”; the reader text retains sheng.

The source says that these innumerable various forms are only “an aggregate of feces, a collection of feces,” called a body. It then reads, “like two aggregates, one should recollect the intrinsic nature of the body.” The syntax and referent of “like two aggregates” are not explained in this passage and remain unresolved.

Recollecting the Intrinsic Nature of the Body by Repulsion

How should one recollect the intrinsic nature of the body by repulsion?

The source first speaks of the things people esteem, clothing regarded as supremely clean and beloved. It then lists anointing the body with flowers and fragrances, adornment with clothing, cushions for sleeping and sitting, pillows, mattresses, 𣰽毺, 㲩𣰆, beds, canopies, bedding, and so on, followed by various foods, dwellings, and offerings. It finally says, “the mind gives rise to cherishing; afterward repulsion forms.” The statement omits both subject and object. This passage expressly establishes only that cherishing comes first and repulsion afterward; it does not specify whether the repulsion is directed at the body or at the things listed before it.

Thus, through repulsion, one should recollect the intrinsic nature of the body.

Recollecting the Intrinsic Nature of the Body by Impurity

How should one recollect the intrinsic nature of the body by impurity?

Even when cloth and various garments become unclean, they can be washed and treated again, returning them to cleanliness. Why? The source answers: because their nature is clean.

This body, however, is impure and cannot be made clean. Even anointing it with fragrance and bathing it with scented water cannot make it clean. Why? The source answers: because its nature is impure.

Thus one recollects the intrinsic nature of the body by impurity.

Recollecting the Intrinsic Nature of the Body by Place

How should one recollect the intrinsic nature of the body by place?

The source first says, “as a flower arises dependent on a pond,” then “as fruit arises dependent on the place of fruit.” In the same way, this body arises because of various afflictions and illnesses. This passage does not explain the exact meaning of “place of fruit.”

It lists pain of the eyes, ears, nose, tongue, body, head, mouth, and teeth. It then lists cough, urgent breathing, cold and heat, abdominal pain, oppression of the heart, seizures and madness, wind illness, 霍亂, 癩, 癭, vomiting blood, 癬, sores, scabies, 瘑, 痳, 𤵘, cold illness, and so on. It concludes that this body has boundless dangers. The source gives no total number for the illnesses.

Thus one should recollect the intrinsic nature of the body by place.

Recollecting the Intrinsic Nature of the Body by Ingratitude

How should one recollect the intrinsic nature of the body by ingratitude?

Even when a person tends the body with the finest food and adorns it with bathing, fragrant rubbing, sleeping, sitting, and clothing, the source says that this “poisonous-tree body” is ungrateful in return and continues toward aging, illness, and death, like an ungrateful friend.

Thus, through ingratitude, one should recollect the intrinsic nature of the body.

Recollecting the Intrinsic Nature of the Body by Having a Boundary

How should one recollect the intrinsic nature of the body by having a boundary?

This body may be cremated, may be eaten, may be destroyed, or may be worn away; therefore the source says that the body has a boundary. “May be” introduces four items. The source does not say that these exhaust every possibility.

Thus, through having a boundary, one should recollect the intrinsic nature of the body.

Conclusion

The meditator should recollect this body through this doorway, this mode, and intrinsic nature. The precise relation among those three is not further distinguished here. The source then says: through mastery of mindfulness and mastery of wisdom, an undistracted mind is achieved. When the mind is undistracted, the hindrances are destroyed, the factors of meditation arise, and one “achieves excellence according to what one delights in.” The passage does not explain what “what one delights in” specifically denotes, so the source expression is retained. (Mindfulness of the body is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Body’s Arrangement, Aggregation, and Dangers · Vernacular · Summer 2026

Questions and Definition

Question: What is recollection of quietude? What is its cultivation? What are its characteristic, function, and basis? What are its benefits? How is it practiced?

Answer: Quietude means the cessation of disturbance in body and mind. The source then says “because it has been subdued and cut off”: disturbance has been brought under control and severed, and this is therefore called quietude.

One clearly recollects quietude in the present. That mindfulness, recollection, and right mindfulness are called recollection of quietude.

When mindfulness abides without distraction, it is called cultivation. Causing the quality of unmovingness to arise is its characteristic; 不調, “not being regulated,” is its function; wonderful liberation is its basis. This passage gives no further explanation of 不調, so the source form remains visible.

Benefits

What are the benefits of cultivating recollection of quietude? The practitioner sleeps peacefully and wakes peacefully, accomplishes quietude, has peaceful faculties and fulfilled aspirations, becomes lovable and fully possessed of conscience, is constantly esteemed by others, and proceeds toward a good destination and toward cream.

Method of Practice

How is it practiced? A beginning meditator first enters a quiet place and sits, gathers the whole mind, and does not allow a distracted mind to arise.

The source continues: “Like that bhikkhu whose faculties are quiet, whose mind delights in quietude, quiet in one place. Abiding in correspondence, that bhikkhu, through body, speech, and mind, whether seeing or hearing, recollects through quietude and through the qualities of quietude.” What can be established is the given sequence: that bhikkhu’s faculties are quiet; his mind delights in quietude; he is quiet in one place and abides in correspondence; then body, speech, mind, seeing, and hearing are listed. But this passage does not make clear how “like that bhikkhu” attaches to the preceding sentence or how the expressions in the latter half attach to one another. The list is retained without reorganizing it into a settled series of steps.

What the Blessed One Said

The source then introduces “as the Blessed One said”: that bhikkhu is complete in discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. If a bhikkhu sees that bhikkhu, the base text calls it “大種大恩”; four witnesses read 得 for 種, and no reading is selected here. If one hears that bhikkhu, the text says it is a great benefit; if one goes to him, it likewise says it is a great benefit.

The next sentence lists 視供養彼, “seeing/attending and making offerings to him,” recollecting him, and following him into renunciation, then says, “I say that he greatly gains benefit.” The Ming witness reads 親 for 視. How 視供養彼 is to be divided, and which preceding items the final sentence governs, are unclear. The source sentence is therefore not turned into a settled interpretation.

The text next asks, “Why?” It then says that such bhikkhus hear his teaching and obtain two separations from commotion: bodily separation from commotion and mental separation from commotion. The source does not expressly connect each element of this answer one by one with seeing, hearing, going, and the other actions previously listed.

What Is Cessated in the Concentrations and Fruits

When that bhikkhu enters the first meditation, through recollection of quietude he recollects that the hindrances have ceased. Entering the second meditation, he recollects that initial and sustained thought have ceased; entering the third, that joy has ceased; entering the fourth, that pleasure has ceased.

Entering the concentration of infinite space, he recollects that perception of form, perception of ill will, and manifold perception have ceased. Entering the concentration of infinite consciousness, he recollects that space has ceased. Entering the concentration of nothingness, he recollects that “perception of entering consciousness” has ceased. Entering the concentration of neither perception nor non-perception, he recollects that perception of nothingness has ceased. Entering the cessation of perception and feeling, he recollects that perception and feeling have ceased. This passage does not explain “perception of entering consciousness,” so the source expression is retained.

On attaining the fruit of stream-entry, he recollects that “afflictions of one place of seeing” have ceased. On attaining the fruit of once-returning, he recollects that coarse afflictions of sensual desire and ill will have ceased. On attaining non-returning, he recollects that subtle afflictions, sensual desire, and ill will have ceased. On attaining the fruit of arahantship, he recollects that all afflictions have ceased. The passage gives no further explanation of “afflictions of one place of seeing.” The Taishō base alone omits the word “fruit” after the name for non-returning; that uneven wording is retained.

If he enters nibbāna, through recollection of quietude he recollects that everything has ceased.

Conclusion

Through this doorway and this mode, the meditator recollects quietude according to these qualities, and faith forms in his mind. With mastery of faith and mastery of mindfulness, the mind becomes undistracted.

The source ends: “When the mind is undistracted, the hindrances are destroyed, the factors of meditation arise, access meditation forms abiding mindfulness. Quietude is concluded.” What can be established is the given sequence: undistracted mind, destruction of the hindrances, arising of the factors of meditation, and the words “access meditation forms abiding mindfulness.” How the latter phrase is divided and how its parts attach are unclear. Recollection of quietude ends here, and the inline note adds, “The ten recollections are concluded.”

Miscellaneous Statements on the Ten Recollections

What follows is called “miscellaneous statements within the ten recollections”: separately listed additions.

Recollecting the qualities of past and future Buddhas is called cultivating recollection of the Buddha; the qualities of independently awakened persons can be recollected in the same way.

Recollecting one well-spoken dhamma is called cultivating recollection of the Dhamma.

Recollecting the qualities of one disciple’s practice is called cultivating recollection of the Sangha.

Recollecting “that discipline” is called cultivating recollection of discipline. This passage does not separately explain the referent of “that.”

Recollecting “that giving” is called cultivating recollection of giving. If one delights in cultivating recollection of giving, then when giving to a person of qualities one should grasp the sign of receiving.

The next source sentence reads: “If there is someone 受施未施, even down to one 摶, none should be eaten.” The subject of 受施未施 and the relation between receiving and not yet giving are unclear. What can be established is that the sentence then says that even one 摶 of food should not be eaten. No subject-object relation is supplied for the doubtful phrase.

One who recollects devas accomplishes faith. The source further says that five dhammas should be used to cultivate recollection of devas, but does not list those five here.

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Shi Huijing · Waken · The Path of Freedom · Recollection of Quietude and Miscellaneous Statements on the Ten Recollections · Vernacular · Summer 2026

Questions and Definition

Question: What is loving-kindness? What is its cultivation? What are its characteristic, function, and arising? What benefits does it have? How is it practiced?

Answer: It is like parents who have only one child. They love and cherish the child, and on seeing the child they arouse loving-kindness and a mind that seeks the child's benefit. In the same way, a mind of loving-kindness and a mind seeking the benefit of all beings are called loving-kindness.

For this mind to abide without distraction is called cultivation. Causing a mind of benefit to arise is its characteristic; loving and cherishing is its function; absence of anger is its arising.

Eleven Benefits

Cultivating loving-kindness brings eleven benefits: one sleeps peacefully, wakes peacefully, and has no bad dreams; one is loved by humans and by nonhumans; devas protect one; fire, poison, blades, and cudgels do not touch one's body; the mind quickly becomes concentrated; the complexion is pleasing and radiant; and one dies without confusion. If one has not attained a superior dhamma, one is born in the Brahmā world.

Beginning the Practice: The Dangers of Anger and the Qualities of Patience

How is it practiced? A beginning meditator who wishes to cultivate loving-kindness first contemplates the dangers of anger and the qualities of patience. The mind should receive and retain patience.

The Growth of Anger

How should the dangers of anger be contemplated?

When anger first arises in a person, it burns up loving-kindness and makes the mind turbid. The source then repeats “from this it grows” eight times: the face frowns; the mouth speaks evil words; one looks in the four directions; the hand grasps a blade or cudgel; one vomits blood through anger; one scatters one's wealth; one smashes objects; and finally one may kill another or kill oneself. These eight are given here in their source order.

Furthermore, if a person continually harbors anger, one may kill one's parents, kill an arahant, split the Saṅgha, or maliciously draw blood from the Buddha's body, thus committing such fearful deeds. This is how one should contemplate.

Self-Reflection

One should further reflect in this way: I am called a disciple. If I do not cut off anger, it is a cause for shame. I should recollect what is said in the Sūtra of the Simile of the Saw. This passage gives only the scripture's title and does not reproduce its words.

I delight in wholesome dhammas. If I now allow anger to grow, I become repellent, like a person who delights in bathing but then goes back into filth.

I am learned. If I still have not subdued anger, people will reject and disdain me, like a physician who himself contracts cholera.

The next sentence reads 我為世所為貴. How its two occurrences of 為 should be divided is unclear, and four witnesses omit one 為; no character is therefore deleted and no punctuation is imposed on the base text. The source continues: if I do not remove anger, people will reject and disdain me, like a painted vessel that contains filth and is left uncovered.

If a person has wisdom yet still gives rise to anger, it is like knowingly eating food mixed with poison.

The Snake Simile

Why? Because anger is most to be cast aside and produces a painful result.

It is like a person bitten by a poisonous snake who has an antidote but refuses to take it. Such a person may be known as one who delights in suffering and does not delight in happiness. In the same way, if anger arises in a bhikkhu and he does not quickly subdue it, that bhikkhu may be known as one who delights in suffering and does not delight in happiness.

Why? Because anger is most fearful.

The Losses of One Who Is Angry

Anger should also be contemplated in this way: one who harbors anger is laughed at by enemies and makes friends feel ashamed. Even if one has deep virtue, one is despised; though formerly honored, one instead comes to be lightly regarded; and praise already gained is all subjected to slander. Seeking happiness becomes suffering; what was unmoving becomes moved; one who has eyes becomes blind; one who was intelligent becomes foolish.

The dangers of anger should be contemplated through these items.

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Shi Huijing · Waken · The Path of Freedom · General Account of Loving-Kindness and the Dangers of Anger · Vernacular · Summer 2026

〔Carried forward〕The preceding unit established a paired heading: “first contemplate the dangers of anger and the qualities of patience.” Having contemplated the dangers of anger, this passage contemplates the qualities of patience and closes the pair with, “Contemplating the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain them.”

The Qualities of Patience

Question: How should the qualities of patience be contemplated?

Answer: Patience is strength and armor. It can protect the body and remove anger. It brings renown and is praised by the wise. It is pleasure and prevents retreat. It is protection and brings every protection to fulfillment. It is also understanding and enables one to examine many meanings. The final clause reads 是名為起慚愧. The passage does not explain how it attaches to the preceding list, so its source form remains open.

Statements to Oneself

One should further contemplate: I have shaved my head; I should only be patient. This is what I have undertaken.

I have received 國施. With a patient mind, I should cause the donor to have great fruit. 國施 is not explained in this passage and is therefore retained.

I bear 聖形飾. My patience is the performance of noble conduct. The exact referent of 聖形飾 is not stated here.

I have anger; I should cause it to become non-anger.

I am called a disciple; now I should make the name “disciple” true.

That donor has given me various things. Through this patience I cause that donor to obtain great fruit. This close says “obtain great fruit,” while the earlier sentence says “have great fruit.” Both forms are preserved.

I have faith: patience is the basis of my faith. I have wisdom: patience is the basis of wisdom. I have the poison of anger: patience is my 却毒藥, my antidote.

Closing the Paired Heading

Contemplating together the dangers of anger and the qualities of patience in this way, cause the mind to receive and retain patience.

I shall turn toward patience. When another abuses me with harsh words, I shall be patient. I shall make the mind soft and be without conceit.

Governing the Mind and Its Direction

Delighting in turning toward patience in this way, the meditator benefits oneself, enters a secluded place, keeps the mind undistracted, and from the beginning fills the body with it. The source next reads 我復樂樂，心不耐苦. The meaning of 樂樂 and whether the sentence closes what precedes or opens what follows cannot be determined. The ensuing question asks: How may I be without enemies and anger, delight in freedom from every disturbance, and accomplish all qualities?

The meditator governs the mind, making it soft and able to receive and retain. When the mind has become soft and can retain its object, one should from this point cultivate loving-kindness, treating all beings as oneself.

The Uncertain Initial Sentence and the Explicit Starting Point

The next sentence reads: 若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈. It securely says that one cannot at first cultivate loving-kindness toward all beings at once, then lists an enemy, a neutral person, a bad person, a person without qualities, and a dead person. But whether the negation governs all five and how the final 起慈 attaches are unclear. The five therefore cannot all be declared forbidden starting objects.

The following sentence clearly supplies a positive start: the meditator should first cultivate loving-kindness toward a person whom one esteems. Regarding this person, the source says 為起慚愧，不為輕賤、不為所中, and then says that loving-kindness is aroused for the person's benefit, without envy or anger toward that person. The meaning of 所中 and the relations among the three clauses are not explained here and remain unsettled.

Recollecting the Person's Qualities and Benefits

First recollect the qualities by which this person has benefited oneself and the qualities for which one esteems that person. Six accomplishments are listed: nature, renown, learning, virtue, concentration, and wisdom. Therefore this is a person whom I esteem. Four benefits are then listed: giving, affectionate speech, benefit, and acting together. Therefore this person has benefited me.

By well recollecting the person's esteemed qualities and beneficial qualities in this way, arouse the perception of esteem and the perception of a friend.

Aspirations of Loving-Kindness

Toward this person one should cultivate loving-kindness and form a thought of benefit, continually applying and sustaining thought: may this person be without enmity and anger and dwell in well-being.

Then aspire in order: may this person be free from every disturbance; accomplish every quality; obtain good benefit; possess renown, faith, pleasure, virtue, learned wisdom, giving, and wisdom; sleep peacefully, wake peacefully, and see no bad dream; be loved and respected by humans and non-humans; be protected by devas; be untouched by fire, poison, blades, cudgels, and the like; quickly attain a concentrated mind and have a serene complexion; be born in 中國; meet good people; have a complete body; be free of illness; obtain long life; and always dwell at ease. The referent of 中國 is not explained here, so the source term is retained.

Further contemplate: if an unwholesome dhamma has not arisen in that person, may it not arise; if it has arisen, may it be extinguished and cut off. If a wholesome dhamma has not arisen, may it arise; if it has arisen, may it increase.

The source then says: if an unlovely dhamma has not arisen, may it not arise; if it has arisen, may it cease. The last clause reads 彼可愛念法未生，彼由慈心得信. Four witnesses read 依彼 for 彼. How “the lovely dhamma has not arisen” divides from and connects with “through a mind of loving-kindness gains faith” is unclear and remains open.

An Undistracted Mind and the Sequence

The meditator first uses mastered faith to 取心, then uses mastered 取 to establish recollection. Through mastery of recollection, 取, and faith, the mind becomes undistracted. 取心 and 取 receive no separate explanation here and are retained as source terms.

Knowing directly that the mind is undistracted, by this approach and this practice one cultivates and repeatedly cultivates loving-kindness toward the esteemed person.

After repeatedly cultivating loving-kindness toward that person, with a soft mind able to retain its object the meditator next cultivates the perception of loving-kindness toward a dear person. After cultivating it toward the dear person, one next cultivates it toward a neutral person; after the neutral person, next toward an enemy. Finally, treating all beings as oneself, one fills them with loving-kindness and makes the distinctions.

When Loving-Kindness Does Not Operate toward a Neutral Person

If, while cultivating in this way, loving-kindness does not operate toward a neutral person and the meditator cannot temporarily arouse it, the source says one “should become disenchanted,” followed by 於我不善不可愛，我樂得善法信心出家. The syntax and attachment of this chain are unclear. Its expressions of self-reproach, delight in wholesome dhammas, and going forth through faith are therefore retained without being rebuilt into settled psychological steps.

The source further says, “Because of the great teacher, benefiting beings, arouse great compassion.” The identity of “the great teacher” is not stated. It then asks: if loving-kindness cannot arise even toward one neutral person, how much less toward an enemy?

If anger still has not ceased after this disenchantment, the meditator should not force exertion in order to cultivate loving-kindness. One should cultivate by another means so as to remove anger toward that person. Three witnesses read 行行 for 應修行; both readings remain recorded without selection here.

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Shi Huijing · Waken · The Path of Freedom · The Qualities of Patience and the Graduated Cultivation of Loving-Kindness · Vernacular · Summer 2026

The Question and General List

Question: What are the means of removing anger?

Answer: The treatise first gives a general list. It securely includes interacting with the other person; contemplating qualities and beneficence; examining one's own action and release from debt; and proceeding through kinship, one's own fault, non-attention, suffering, the nature of the faculties, cessation in a thought, 知念, emptiness, and embracing. But phrases such as 功德恩 and 自業所作負債解脫 run together, and punctuation cannot determine whether each is one or two items. The general list has 知念, while the explanation below instead establishes “combination.” The source names are therefore retained without assigning a fixed total.

Embracing

Although that person is angry, if the person asks for something, give what is appropriate. If the person gives something, accept what is appropriate. Always speak good words together, and also follow what that person does. Through embracing in this way, anger on both sides comes to cease.

Qualities

If one sees the person's qualities, contemplate those qualities rather than what is without quality. It is like grass in water: remove the grass and take the water. If the person has no qualities, arouse loving-kindness, for this person is without qualities and is heading toward a bad destination.

Beneficence

One should contemplate the person's beneficence. The source then says, 若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德. Who “does what is not loving and respectful,” and where “cause beneficence to arise” and “should make merit” attach, cannot be settled. The next sentence successively contains “has caused the unwholesome to cease,” “this is a good destination,” and “the enemy's becoming a benefactor can be known.” The passage does not further identify their subjects.

One's Own Action

The source joins 是人所作惡法, 是人所瞋處, and 於彼惡業當生觀. What can be established is that one should contemplate that bad action. The referents of the two occurrences of 是人 and the attachment of 所瞋處 remain unstated.

Release from Debt

The source reads, “If a person abuses or harms me, this is 初惡業; 彼 is released from debt. I now bear witness; through contemplation I should rejoice.” What 初 modifies receives no explanation, and 彼 may refer to that person or attach otherwise. The text therefore does not decide who is released from debt. Bearing witness, contemplating, and rejoicing are present, but their precise division also remains open.

Kinship

In the continuity of beings through birth and death, they are my kin. Having recollected this, one should arouse the perception of kinship.

One's Own Fault

The source reads, 其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相. It expressly says that anger arises from me, that what is without quality is obtained, and that the perception of one's own fault should arise. The syntax of 其作我相 and 我成相 and the referent of 彼 remain open.

Non-Attention

The source has 無嗔恚相，不應作意. Whether 無嗔恚相 closes what precedes or belongs to what follows is unclear. What can be established is that one should not attend to that sign, as a person who does not like to see a visible form closes the eyes.

Suffering

First comes 為自苦無障礙，應令起相. The scope of 為 and the referent of 無障礙 are unclear, so it is not recast as a settled causal statement. The answer then says, “Like a foolish person who, by incorrectly recollecting loving-kindness, makes suffering for oneself and consequently obtains mental suffering.” Foolishness, incorrect recollection of loving-kindness, self-made suffering, and mental suffering occur in this order, but their subjects and attachment remain unclear. The source closes, “contemplate in this way and it can be known.” If one is in a place where an enemy is present, leave that place so as neither to see nor hear the person, and establish the faculties where one stays.

Nature

The source reads 取可愛非可愛境界諸根自性. How 取 connects with “the nature of the faculties” cannot be settled. It then explicitly says: my anger here is caused by incorrect recollection. Contemplate in this way.

Cessation in a Thought

The source first says 以彼生苦彼得苦; the referents of its two occurrences of 彼 remain unstated. It then says that all these dhammas cease in a single mind-moment and asks: why should I become angry toward this 非瞋處? 非瞋處 is not separately explained. Contemplate in this way.

Combination

The source reads 內外不一分和合故生苦，我於一分處不堪作瞋恚心. The division and modification of 不一分 cannot be determined. The words inner and outer, combination, arising of suffering, one part, and inability to form an angry mind are preserved together. Contemplate in this way.

Emptiness

The person said to make suffering and the person who receives suffering cannot be found in ultimate meaning. This body arises from causes and conditions. The next clause reads 無眾生、無我界聚草聚等. Whether to divide after 無我 and how 界聚草聚等 attaches cannot be settled from the base, so no finished classification is imposed. Contemplate in this way.

The Verse Spoken by the Blessed One

Therefore the Blessed One spoke a verse: dwelling in village or forest, one is touched by suffering and pleasure. This contact does not come 從自他燒; it is obtained in dependence on defilements. If the mind is without defilements, who can touch 細滑? 從自他燒 and 細滑 are unexplained source forms. The sequence of negation, dependence on defilements, and closing question is preserved.

The Graduated Extension

When the meditator's anger has ceased in this way and the means are understood, distinctions have been made regarding one's own friend, a neutral person, and an enemy, and the mind has attained mastery. One next arouses the perception of loving-kindness and cultivates the kinds of dwelling-place. A bhikkhu cultivates the dwelling-place; the Saṅgha, devas, and beings each cultivate their own dwelling-place; beings proceed from their own dwelling-place to the outer village. Thus one proceeds from village to village, country to country, and then cultivates one direction.

Having filled one direction with a mind of loving-kindness, the meditator proceeds to two, three, and four directions, then the intermediate directions, above and below, radiating loving-kindness and compassion toward all beings. The whole world is filled with the greatest, measureless mind of loving-kindness, without enmity or anger.

Three Ways of Establishing Loving-Kindness Jhāna

The meditator establishes jhāna in three ways: comprehending beings, fields and villages, and directions. Loving-kindness jhāna is established with one being, then two or three, up to many; with beings in one village-field, up to many villages; and in one direction with one being, up to the four directions.

Why It Is Cultivated Widely

If loving-kindness depends on one being and that being dies, the object is lost; because it has been lost, loving-kindness cannot arise from it. Therefore loving-kindness should be cultivated and practiced widely. Then it becomes excellent cultivation, great fruit, and great merit.

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Shi Huijing · Waken · The Path of Freedom · Means of Removing Anger and Extending Loving-Kindness Widely · Vernacular · Summer 2026

Root, Arising, Fulfillment, Non-Fulfillment, and Object

Question: What are the roots of loving-kindness? What is its arising? What is its fulfillment? What is its non-fulfillment? What is its object?

Answer: Its roots are non-greed, non-anger, non-delusion, desire, and right attention. The source says of each that it “is a root.”

To the question how it arises, the answer is only: these roots cause it to arise. The passage states no further condition.

When loving-kindness is accomplished, it slays and removes anger, removes unwholesome affection, and purifies bodily, verbal, and mental action. This is called fulfillment.

As to non-fulfillment, the source first says that loving-kindness is lost for two reasons, then reads: 以自朋生怨，以不善愛；以對治生怨，以起瞋恚. The referents of 自朋 and 對治, who becomes an enemy to whom, and the attachment of 以不善愛 and 以起瞋恚 cannot be determined. The stated two causes, the four source phrases, and their order are therefore preserved without turning them into a diagnosis based on close and distant persons. This is called non-fulfillment.

Its “object” is beings. The term “object,” 事, receives no separate definition here.

The Objection That No Being Can Be Found in Ultimate Meaning

Question: That cannot be so. In ultimate meaning no being can be found. How then can beings be called the object?

Answer: In dependence on 諸根種, beings are conventionally spoken of in the world. Neither 諸根種 nor the ensuing 慈流 is explained here and both source terms are retained. At that time the bodhisattva great being cultivates 慈流, pervading all beings with the ten perfections.

Why This Is So

Question: Why is this so?

Answer: The bodhisattva great being practices loving-kindness toward all beings, embraces beings on the condition of benefiting them, and gives them fearlessness. In this way the perfection of giving is fulfilled.

Practicing loving-kindness toward all beings and depending on their benefit, one accomplishes the source's 無苦 and does not lose the functioning of the Dhamma, like a father toward a child. In this way the perfection of virtue is fulfilled. Four witnesses read 害 for 苦; the reading text preserves the Taishō base 苦.

Practicing loving-kindness toward all beings and depending on their benefit, one's intention is without greed; one leaves what does not benefit and turns toward jhāna and going forth. In this way the perfection called 出 is fulfilled. In the later alignment with the four sustainments it is called 出離. The two names are not made uniform.

Practicing loving-kindness toward all beings and depending on their benefit, one reflects much; speaks according to meaning about what benefits and does not benefit; understands means; removes evil and obtains good. In this way the perfection of prajñā is fulfilled. In the later alignment it is called wisdom; both names are retained.

Practicing loving-kindness toward all beings, the source next reads 依取饒益不捨精進. How 依取 connects with 饒益 is unclear. It securely says that energy is not abandoned and one is always associated with firm energy. In this way the perfection of energy is fulfilled.

Practicing loving-kindness toward all beings and depending on benefiting them, the source next lists “harsh words and abuse; accomplish patience without anger.” It does not state who speaks and who is abused. Accomplishing patience without anger is explicit. In this way the perfection of patience is fulfilled.

Practicing loving-kindness toward all beings and depending on benefiting them, the source runs together three occurrences of “true”: 說實語於實住受持實. Their division is unclear; speaking true words, abiding in the true, and sustaining the true are all present. In this way the perfection of true truth is fulfilled. The later alignment shortens the name to the perfection of truth; both are retained.

Practicing loving-kindness toward all beings and depending on benefiting them, even at the loss of life one vows not to abandon the aspiration and firmly sustains the vow. In this way the perfection of sustaining is fulfilled.

Through one's own characteristic, the bodhisattva great being benefits all beings and fulfills the perfection of loving-kindness. “Own characteristic” is not explained here.

Cultivating loving-kindness toward all beings, one treats friends, neutral persons, and enemies equally, with a mind free of anger and affection. In this way the perfection of equanimity is fulfilled.

Thus, by cultivating loving-kindness, the bodhisattva great being fulfills the ten perfections.

Four Sustainments

The source next has 明慈滿四受持. It resembles a heading but is not introduced by a question and answer, and its syntax is not explained. The text then says that when the bodhisattva great being has fulfilled the cultivation of loving-kindness and the ten perfections are accomplished, four sustainments are fulfilled: the sustainment of truth, giving, seclusion, and wisdom.

The alignment is as follows. The perfections of truth, sustaining, and energy are said to “fulfill the perfection of truth.” This close does not say “sustainment of truth,” unlike the other three groups, and there is no critical note; the base wording is retained. The perfections of giving, virtue, and going forth fulfill the sustainment of giving. The perfections of patience, loving-kindness, and equanimity fulfill the sustainment of seclusion. The perfection of wisdom fulfills the sustainment of wisdom.

Two Dhammas

Having cultivated loving-kindness so that it pervades, the bodhisattva great being fulfills the ten perfections and four sustainments, and fulfills two dhammas: calm and insight.

The sustainments of truth, giving, and seclusion fulfill calm; the sustainment of wisdom fulfills insight.

Fulfillment of the Buddha-Ground in Sequence

When calm is fulfilled, all jhānas, liberations, concentrations, and attainments are fulfilled, and the concentration of twin transformation and concentration of great compassion arise. When insight is fulfilled, all supernormal powers are fulfilled. When analytical knowledge, powers, and fearlessnesses are fulfilled, natural knowledge and omniscience arise.

By cultivating loving-kindness in this way, the bodhisattva great being fulfills the Buddha-ground in sequence.

（Loving-kindness is finished.）

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Shi Huijing · Waken · The Path of Freedom · The Roots and Object of Loving-Kindness and the Ten Perfections · Vernacular · Summer 2026

The Questions and Definition

Question: What is compassion? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?

Answer: It is like parents who have only one child and cherish that child in their hearts. Seeing the child undergo suffering, they become distressed with compassion and exclaim, “Alas, such suffering!” To arouse loving care and pity toward all beings is called compassion.

For compassion to remain without distraction is called cultivation. Its characteristic is that what brings no benefit does not appear; its flavor is happiness; its arising is non-harming; and its merits are equal to those of loving-kindness. “Arising” here is the wording of the original question; this passage gives it no separate definition.

Cultivation: Three Kinds of What Is Seen

As for how it is cultivated, the beginning meditator first enters a secluded place, sits down, and gathers the whole mind. With an undistracted mind, the meditator sees someone fall ill, grow old, or become poor. Whether this is seen directly or heard about, one attends in this way: “This being is undergoing suffering. By what means might this being be delivered from suffering?”

Again, one may see someone who is inverted, bound by the entanglements of the defilements and entering ignorance, or a person of merit who nevertheless does not train. Whether this is seen or heard, one attends in this way: “This being undergoes suffering and will be born in a bad destination. By what means might this being be delivered from suffering?” In the original, “bound by the entanglements of the defilements” and “entering ignorance” run together. This rendering follows their original order without deciding their syntactic relation.

Again, one may see someone associated with unwholesome qualities and not associated with wholesome qualities, associated with what is unlovely and not associated with what is lovely. Whether this is seen or heard, one attends in this way: “This being undergoes suffering and will be born in a bad destination. By what means might this being be delivered from suffering?”

The Sequence and Pervasion

Through this doorway and this practice, the meditator cultivates and repeatedly cultivates compassion toward that person. Once compassion has been cultivated and repeatedly cultivated in this way, the mind becomes gentle and capable of sustaining it. The meditator next cultivates it in sequence toward a neutral person, and from there toward an enemy. The remainder is as explained in detail before, until compassion fills the four directions. “The remainder is as explained in detail before” is only a backward reference; this passage does not list again what it omits.

Fulfillment and Nonfulfillment

Question: What is the fulfillment of compassion? What is its nonfulfillment?

Answer: When compassion is accomplished, killing is removed, distress does not arise, and unwholesome affection is removed. Compassion is lost through two causes. The original then reads 以自親生怨，以憂惱行；以對治生忿，以起恐怖. The text does not explain who becomes hostile or indignant toward whom, or how 以 functions and attaches in 以憂惱行 and 以起恐怖. This rendering therefore preserves the stated count of two causes, the four phrases, and their sequence, without recasting them as psychological diagnoses involving different objects.

The Challenge That Suffering Does Not Pervade All Beings

Question: Suffering is not present in every being, nor is it present at every time. How, then, can compassion be cultivated toward all beings? Here the Taishō text reads 苦, “suffering,” while the Song, Yuan, Ming, and Palace witnesses read 昔, “formerly.” This translation follows the Taishō text and does not adjudicate the variant.

Answer: The original first says that, because beings have already undergone suffering, its sign is well grasped. The temporal reference of “have already undergone suffering” is not further explained in this passage. Once that sign has been grasped, compassion can be cultivated everywhere.

Again, the suffering of birth and death is shared by all beings. On that basis, compassion can be cultivated everywhere.

(The section on compassion is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Compassion · Vernacular · Summer 2026

The Questions and Definition

Question: What is appreciative joy? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?

Answer: It is like parents with only one beloved child. Seeing the child gain happiness, they become joyful and praise it, saying, “Excellent—so it is.” In the same way, to become joyful toward all beings is called appreciative joy.

For appreciative joy to remain without distraction is called cultivation. Gladness is its characteristic, and fearlessness is its flavor. The treatise next has 除無樂為喜, “removing the absence of happiness is appreciative joy.” This member does not say “is its arising,” and the base text offers no further explanation. The merits of appreciative joy are the same as those of loving-kindness.

Cultivation

As for how it is cultivated, the beginning meditator goes to a secluded place, sits down, gathers the whole mind, and does not let it become distracted. One first takes a person whom one naturally esteems. On seeing or hearing that this person has gained happiness, joy arises in one’s heart, and one attends in this way: “Excellent, excellent! May this being long continue to gain joy.”

Again, on seeing or hearing another circumstance, the base text’s sentence is 與不善法不相應與善法相應與，不可愛法不相應與可愛相應. It uses 與 three times, and whether each occurrence attaches backward or forward remains syntactically unresolved. It would be unwarranted to decide the base text’s syntax here. Regarding this circumstance, one attends in the same way: “Excellent, excellent! May this being long continue to gain joy.”

The Sequence and Pervasion

Through this method and this practice, the meditator cultivates appreciative joy toward that person and repeatedly practices it. After cultivating appreciative joy and practicing it repeatedly in this way, the mind becomes gentle and capable of sustaining it.

One then cultivates appreciative joy in sequence toward a neutral person and afterward toward an enemy. The remainder is as explained in detail before, until appreciative joy fills the four directions.

Fulfillment and Nonfulfillment

Under what conditions is appreciative joy fulfilled, and under what conditions is it not fulfilled? When appreciative joy is accomplished, unhappiness is removed; unwholesome affection does not arise, and frivolous speech is removed. Appreciative joy is lost in two circumstances. The first places “enmity arises through one’s own intimates” together with “action arises through play and laughter”; the second places “enmity arises through the counteragent” together with “unhappiness arises.” The treatise does not further explain the relation between the phrases within either circumstance. The remainder is as explained in detail before.

(The section on appreciative joy is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Appreciative Joy · Vernacular · Summer 2026

The Questions and Definition

Question: What is equanimity? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? What does its cultivation consist in?

Answer: Take parents facing their one child as the simile. By regarding the child as neither to be cherished nor not to be cherished, they accomplish equanimity and maintain a balanced mind toward the child. The treatise next says 於一切眾生捨護中心, “toward all beings, equanimity / guarding / a balanced mind.” How 捨護 connects with 中心 remains syntactically unresolved. This is called equanimity.

For equanimity to remain without distraction is called cultivation. Nonattachment is its characteristic, equality is its flavor, and subduing anger and affection is its arising. Its merits are the same as those of loving-kindness.

Cultivation: Entering the Fourth Jhāna in Dependence on the First Three Immeasurables

Question: What does its cultivation consist in?

Answer: From the beginning, the meditator successively arises together with loving-kindness, compassion, and appreciative joy, and has arisen into the third jhāna. After attaining the third jhāna, the meditator freely sees the drawbacks of loving-kindness, compassion, and appreciative joy. The base text then runs together the phrases “because affection and anger are near,” “arising together with play,” and “arising together with leaping gladness.” It does not specify how “because affection and anger are near” and the following two items attach to loving-kindness, compassion, and appreciative joy, so they cannot be fixed as three corresponding pairs. By countering the drawbacks seen, the meditator also sees the merits of equanimity.

Having thus seen the drawbacks of loving-kindness, compassion, and appreciative joy and the merits of equanimity, the meditator begins with a person regarded as neither worthy nor unworthy of affection. Mindfulness is made to arise together with equanimity, the mind is brought to fulfillment, and the mind of equanimity grows. After repeated cultivation, the mind becomes gentle and capable of sustaining it.

The meditator next cultivates toward an enemy and then toward a friend. The remainder is as explained in detail before, until equanimity fills the four directions.

Cultivating in this way, the meditator accomplishes the fourth jhāna arisen together with equanimity and establishes it in three ways: beings have been comprehensively included, villages and fields have been comprehensively included, and all directions have been comprehensively included.

Attending to Beings

Question: When the meditator is presently cultivating equanimity, how does the meditator attend to beings?

Answer: The treatise first says that the attention explained in relation to loving-kindness, compassion, and appreciative joy should also be applied. In relation to beings, one removes “producing joy” and “practicing joy,” and attends within happiness. The base text does not determine whether 作意所說, “what was said concerning attention,” is an independent opening to the answer or is to be read with the following sentence.

It is like a person long separated from a friend. On first meeting, the base text uses the difficult term 榮侍 and says that joy and happiness arise in the heart; after living together, the heart becomes balanced. In the same way, after dwelling long in loving-kindness, compassion, and appreciative joy, one again comes to be embraced by equanimity. Equanimity is cultivated through this mode of attention. The meaning of 榮侍 is not explained in this passage.

Someone else says that one should attend through the phrase 眾生眾生者, “beings, beings.” The passage does not explain the repetition of “beings.”

Fulfillment and Nonfulfillment

What constitutes the fulfillment or nonfulfillment of equanimity? When equanimity is accomplished, the original says 殺除瞋愛，不起無明, “killing—removing anger and affection; ignorance does not arise.” Equanimity is lost through two circumstances: one is 以自親生怨，以起無明, “enmity arises through one’s own intimates; ignorance arises,” and the other is 以對治生怨，以嗔愛起, “enmity arises through the counteragent; anger and affection arise.” The treatise lists only these two and does not establish a separate psychological definition of “ignorance.”

(The section on equanimity is concluded.)

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Shi Huijing · Waken · The Path of Freedom · The Cultivation and Fulfillment of Equanimity · Vernacular · Summer 2026

Further Clarification

The meaning of the four immeasurables is now further clarified.

Miscellaneous Statements

What are the miscellaneous statements on the immeasurables? The four immeasurables first arise with one being as their object and are then cultivated in relation to other objects. It is like a mother thinking of her child and responding according to the child’s present circumstance. The treatise next lists an animal, a person who violates the precepts, a person who possesses the precepts, a person disenchanted with desire, a hearer, a solitary awakened one, and a perfectly awakened one, followed by 歸依勝處, “taking refuge / supreme place.” Whether the final phrase is itself another item or continues “perfectly awakened one” remains syntactically unresolved. From this one may know that a supreme immeasurable is accomplished.

Why the Third Jhāna Arises Rather Than the Fourth

Question: Why do loving-kindness, compassion, and appreciative joy give rise to the third jhāna rather than the fourth?

Answer: Beings give rise to distress, together with anger, harming, and absence of happiness. Loving-kindness, compassion, and appreciative joy are cultivated with a mind arisen together with joy in order to counter that distress. Therefore the third jhāna arises, not the fourth.

Again, the fourth jhāna is the ground of equanimity because it is accomplished through two kinds of equanimity: equanimity as feeling and equanimity within phenomena. Dwelling on the ground of equanimity, one takes benefit toward beings and accomplishes equanimity. Because of the difference of ground, the first three immeasurables arise with the third jhāna, not the fourth.

The treatise also records another account: all four immeasurables can arise in the four jhānas. It then cites the Blessed One: a monastic should cultivate the four immeasurables; one should cultivate concentration with applied and sustained thought, with applied thought but without sustained thought, without applied or sustained thought, arisen together with joy, arisen together with pleasure, and arisen together with equanimity. The two accounts coexist; this passage does not decide which is correct.

Why Four Are Taught

Question: Why are four immeasurables taught, rather than three or five?

Answer: The original begins, 若然，一切所疑, “If so, everything is doubted.” The passage gives no further explanation of this sentence.

Again, the four immeasurables are established to counter the source’s list of anger, harming, absence of happiness, and anger-and-affection. In this sentence, the text does not assign each of the four to a particular doorway.

Another account holds that these four are only loving-kindness. Because people frequently arouse anger, harming, and affliction, the four doorways become supreme in order to remove them. The original next says that equanimity is the purification of loving-kindness, compassion, and appreciative joy and the countering of anger and affection.

The four immeasurables have one nature while also possessing various characteristics. Because all counter drawbacks, all take beings as their object, and all have the intention of benefit, they form one characteristic.

The treatise also says that because the quality is supreme, the object taken is supreme, and the benefit taken is supreme, various characteristics are formed. The two accounts stand side by side; this passage does not decide which is correct.

As the Blessed One says in the Yellow-Robe Sūtra: loving-kindness is foremost in the base of purity, compassion is foremost in the base of space, appreciative joy is foremost in the base of consciousness, and equanimity is foremost in the base of nothingness.

How Can This Be Known?

Question: How can this be known?

Answer: Its meaning can be known because each depends on what is near it. The exact relation denoted by “it” is explained only through the four following paragraphs.

Loving-Kindness Is Foremost in the Base of Purity

Question: Why?

Answer: One cultivates loving-kindness toward all beings, following their wishes. By following them constantly, one brings attention to the blue-green and yellow kasiṇas, and with little effort the mind settles. The base text then runs together this sentence: 是眾生種類事，或色界清淨，一切入放意, “this is a matter of kinds of beings; or the form realm is pure; the kasiṇa releases attention.” Whether 或 concludes the preceding phrase as an alternative or opens “or the form realm is pure,” and how “matter of kinds of beings” and “the kasiṇa releases attention” are divided, remain unresolved. The syntax cannot be decided on the base text’s behalf. At that time the meditator attains the fourth jhāna in the form realm; therefore loving-kindness is said to be foremost in the base of purity. Depending on loving-kindness in the fourth jhāna of the form realm, the meditator then goes beyond it.

Compassion Is Foremost in the Base of Space

Question: What does this mean?

Answer: Through cultivating loving-kindness, the mind knows the drawbacks of the form realm. Why? Seeing beings suffer, the original says 彼為色因生慈, “that / because of form / loving-kindness arises.” The passage does not explain how 彼, “because of form,” and “loving-kindness arises” attach. From this, the mind knows the drawbacks of the form realm and brings attention to emergence from form. In the base of space, with little effort the mind settles, because its support has been obtained. Therefore compassion is said to be foremost in the base of space. The meditator next depends on appreciative joy to go beyond the base of space.

Appreciative Joy Is Foremost in the Base of Consciousness

Question: What does this mean?

Answer: Because appreciative joy has been cultivated, the mind is unattached and continually takes boundless consciousness as its object. Why? The original says 此喜於無所著無邊識處安眾生事, “this appreciative joy / in nonattachment / the base of boundless consciousness / establishes the matter of beings.” The attachment of these phrases within the sentence is not further explained. The mind is then unattached and continually takes boundless consciousness as its object. Leaving form and adhering to space, it brings boundless consciousness to appear in attention; with little effort the mind settles. Because this is a matter of kinds of beings, appreciative joy is said to be foremost in the base of consciousness.

Equanimity Is Foremost in the Base of Nothingness

Question: The meditator depends on equanimity to go beyond the base of consciousness. What does this mean?

Answer: Because equanimity has been cultivated, the mind becomes detached. Why? Cultivating equanimity does not cause attachment to be acquired. The original next says, 此眾生得樂得苦，或由喜或由樂, “this being gains happiness and gains suffering, perhaps through joy or through pleasure.” The sentence does not indicate how “joy” and “pleasure” correspond to the preceding “gains happiness” and “gains suffering.” From this the mind becomes detached. The division of the next sentence, 離無所著無所有處，現令心喜, “depart / nonattachment / base of nothingness / presently cause the mind to rejoice,” likewise remains unresolved. With little effort the mind settles and is not attached to various objects. Why? In the base of nothingness, it becomes attached neither to consciousness nor to boundlessness. Therefore equanimity is said to be foremost in the base of nothingness.

(The miscellaneous statements are concluded.)

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Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Four Immeasurables and Their Jhāna Grounds · Vernacular · Summer 2026

The Questions and Definition

Question: What is contemplation of the four elements? How is it cultivated? What is its characteristic? What is its flavor? What is its arising? What merits does it have? How is it cultivated in practice?

Answer: The treatise defines contemplation of the four elements through 擇智自相內四大. The division of this phrase is unsettled; the relations among “discerning knowledge,” “own-characteristic,” and “the four internal elements” cannot be determined. The original terms are therefore preserved without imposing a sentence division. For the mind of this contemplation to remain without distraction is called cultivation. Continually contemplating the four elements is its characteristic, penetrating emptiness is its flavor, and removing the perception of a being is its arising.

Eight Merits

The treatise says that successful cultivation of contemplation of the four elements brings eight merits. The base text next has 能堪恐怖樂不樂. Its punctuation does not determine whether “being able to endure fear” and “happiness and unhappiness” form one item or two. The other items expressly listed are: accomplishing a mind of equality toward what is lovely and unlovely; removing thoughts of male and female; accomplishing great wisdom; tending toward a good destination; tending toward the cream of the teaching; and bringing to fulfillment in cultivation every 明分法, “quality belonging to clear discernment.” 明分法 is the treatise’s own expression and receives no further explanation here.

Two Ways of Grasping the Elements

As for the concrete cultivation, the beginning meditator grasps the great elements in two ways: briefly and in detail.

Grasping the Great Elements Briefly

Question: How are the great elements grasped briefly?

Answer: The meditator enters a secluded place, sits, gathers the whole mind, and keeps it undistracted. This body may be designated through the four great elements. The treatise next reads 於此身一切見界, followed by moisture as the water element, heat as the fire element, sustaining as the earth element, and motion as the wind element. Thus, in this body there are only elements, no being and no life. In this way the elements are grasped briefly.

Another Account

Another account says that, when the meditator grasps the elements briefly, the body is first discerned by relying on the membrane—through color, shape, location, or discernment.

After grasping the elements briefly, the meditator again discerns the nature of the whole body by relying on the membrane, through color, shape, location, or discernment. The flesh is then used to discern the body, likewise through those four aspects.

After discerning the whole body by relying on the flesh, the meditator may again view it through color, shape, location, or discernment. Next, the whole body is discerned by relying on the vessels, still through those four aspects; after the whole body has been discerned by relying on the vessels, the original repeats all four aspects.

From there the meditator discerns the whole body by relying on the bones, again through color, shape, location, or discernment.

The original then speaks twice of subduing the mind, making it gentle, and causing sustaining through these four modes. The first statement is 以此四行伏心，令伏作軟心，令心受持; the second is 以四行伏心已、作軟已，令受持. How 令伏作軟心 is divided, and who sustains what in the two occurrences of 令受持, are not explained. This rendering therefore preserves the sequence of the two sets of actions without deciding their syntax or distribution.

Within these four modes, when a hard nature is encountered it is known as the earth element; a moist nature is known as the water element; a hot nature as the fire element; and a moving nature as the wind element. Through these four modes, the meditator sees only elements, no being and no life. The original then has 以比餘行成住. Neither the meaning of 比 nor the attachment of “other modes” and “accomplishes abiding” is settled. This is the brief grasping of the elements.

Grasping the Elements in Detail

How are the elements grasped in detail?

The earth element is grasped in detail through twenty modes. In this body are hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, vessels, bones, marrow, kidneys, heart, liver, 胇, spleen, stomach, large intestine, small intestine, 胞, feces, and brain.

The treatise labels the list “twenty modes,” but from hair of the head through brain it actually contains twenty-one items. The stated count and the full list are both retained; no item is removed.

The water element is grasped in detail through twelve modes. In this body are gall, saliva, pus, blood, sweat, fat, tears, grease, water, saliva and nasal mucus, phlegm, and urine.

The fire element is grasped in detail through four modes: heat, warmth, mild warmth, and 平等消飲食噉甞. This is called the fire element.

The wind element is grasped in detail through six modes: upward wind, downward wind, wind depending on the abdomen, wind depending on the back, wind depending on the parts of the body, and the wind of in-breath and out-breath.

The treatise concludes, “through forty-two modes one sees this body.” If the earth-element list is counted according to its heading as twenty, the four elements total forty-two. If its actually listed twenty-one items are counted, they total forty-three. Both numbers are preserved without changing the source. Thus one sees that in this body there are only elements, no being and no life. In this way the elements have been grasped in detail.

The Elder Masters’ Heading of Ten Modes

Again, the elder masters say that the four elements should be contemplated through ten modes, but the text actually lists nine: verbal meaning, matter, aggregation, dispersal, nonattachment, condition, characteristic, same kind and different kind, and one meaning and various meanings. The heading says ten while the list has nine; no additional item is supplied. The final sentence is 以界釋第一，以言語義章. Its syntax and the meaning of 章 here remain unresolved, so the source expression is preserved.

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Shi Huijing · Waken · The Path of Freedom · Contemplating the Four Elements: Overview and Brief and Detailed Grasping of the Elements · Vernacular · Summer 2026

Common and Distinctive Designations

Question: How does one distinguish the elements through language?

Answer: The source first says 二界語言同, followed by “namely, common designation and distinctive designation.” How the first clause should be divided is not explained, so no decision is supplied. What can be established from this answer is that “the four great elements” is the common designation, while “earth element, water element, fire element, and wind element” are the distinctive designations.

Three Meanings of “Great”

Question: What is the meaning of “great” in the four great elements?

Answer: The source gives three accounts in succession. First, “great arising is called great.” Second, 有大非實義令現實義, therefore it is called great. Third, “shapes of ghosts and the like are called great.” The inner syntax of the second phrase is unclear and remains in its source form without being made into a settled definition.

How is “great arising” called great? The answer says the elements arise greatly and cites verses spoken by the Blessed One:

In brief, the earth characteristic has two hundred thousand and four 那由他; water has four hundred thousand and eight 那由他; wind abides in space and reaches nine hundred thousand and six 那由他. The world’s support is also formed by fire. Within the world are flames reaching upward to the Brahmā world, at most 七日. Such is great arising; therefore it is called great. The verse’s “hundred thousand,” 那由他, and 七日 are each kept as the source has them. This passage supplies no conversion and does not state whether the three quantities and 七日 are one kind of measure.

“Not a Real Meaning, Making a Real Meaning Manifest”

Question: How is it “great—not a real meaning, making a real meaning manifest”?

Answer: What is called a great element is neither male nor female; the source continues, “visible through male and female form.” An element is neither long nor short; then “visible through long and short form.” An element is neither tree nor mountain; then “visible through the forms of trees and mountains.” Each sentence places a negation beside “visible through,” but the source does not determine whether the element is seen through those forms or those forms become visible through the element. The answer concludes only with the received wording “thus, great—not a real meaning, making a real meaning manifest” and says that it is therefore called great.

Different Shapes of Ghosts and the Like

How are the different shapes of ghosts and the like understood? The source gives the example of a ghost entering a person’s body and forming that body. It says four activities arise from the ghost’s shape, but the Taishō text then gives only three groups: “the body becomes strong,” “urine becomes hot,” and “light movement.” Whether 尿熱 should be read together or as two items differs among witnesses; the stated four activities cannot be completed on the authority of this passage alone.

The source next says “in the body, through combination with the fire element, four activities arise,” naming only the fire element in the introductory sentence. The four following clauses instead give all four: combination with earth produces hardness, water produces flow, fire produces heat, and wind produces light movement. The introduction and the four clauses do not correspond, so both remain without replacing “fire element” by “four elements.” The answer closes by saying that shapes of ghosts and the like are thus called great, and this is the linguistic meaning of “great.”

Meanings of the Four Element Names

Question: What are the meanings of earth element, water element, fire element, and wind element?

Answer: “Earth” is explained through vastness; “water” through being drinkable and protective; “fire” through giving light; and “wind” through going and coming.

What does “element” mean? The answer says “holding its own characteristic.” This passage gives only that short phrase and does not explain how far “holding” extends.

Again, the own-nature of earth is the earth element; the own-nature of water the water element; the own-nature of fire the fire element; and the own-nature of wind the wind element.

Self-Natures of the Four Elements

What is the own-nature of earth? The source lists hardness, strength, thickness, immobility, stability, and holding, calling these the nature of earth.

What is the nature of water? It lists moisture, luster, flow, issuing forth, fullness, increase, joy, and binding. “Joy” and “binding” are only names within the water list here and receive no psychological explanation.

What is the nature of fire? It lists heat, warmth, steaming, maturation, burning, and taking.

What is the nature of wind? It lists holding, cold, going and coming, light movement, low, and taking. “Holding” also appears under earth, and “taking” under fire. The source neither merges the elements because of the repeated names nor explains different uses of the same term.

These are the linguistic meanings of the elements. The elements should be contemplated through these linguistic meanings.

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Shi Huijing · Waken · The Path of Freedom · The Four Great Elements: Language and Meaning · Vernacular · Summer 2026

Contemplating the Elements through Function

Question: How does one contemplate the elements through function?

Answer: The first set says that holding is the function of the earth element, binding that of water, causing maturation that of fire, and 遮 that of wind. The expression 遮 receives no further explanation here.

The second set says that establishing is the function of earth, descending that of water, raising that of fire, and moving and turning that of wind. The source places the two sets side by side without saying how they correspond.

Eight sentences then follow: because two elements are near, there comes to be raising the initial step; because two elements are near, raising the later step; because two elements are near, initial sitting and lying; because two elements are near, later walking and standing; because two elements are near, initial sloth and sleep; because two elements are near, later energy and vigor; because two elements are near, initial heaviness; because two elements are near, later lightness. Each sentence says only “two elements are near.” None names the two, and the source does not say whether all eight refer to one pair. It also does not define the scope of “initial” and “later.”

In this way one contemplates the four great elements through function.

Contemplating the Four Great Elements through Grouping

How does one contemplate the four great elements through grouping?

Answer: A group consists of earth, water, fire, and wind. In dependence on these elements arise color, odor, taste, and touch, making eight qualities. The source next says, “these eight qualities 或多 co-arise, abide, and are not separate.” The attachment of 或多 is unresolved. What can be established is that the eight qualities co-arise, co-abide, and do not separate; this “combination” is called a group.

Groups are of four kinds: earth-group, water-group, fire-group, and wind-group. In an earth-group, earth is greatest and water, fire, and wind are successively least. In a water-group, water is greatest and earth, wind, and fire are least. In a fire-group, fire is greatest and earth, wind, and water are least. In a wind-group, wind is greatest and fire, water, and earth are successively least. The source uses “successively” only for earth- and wind-groups, not water- and fire-groups; nothing is supplied.

In this way one contemplates the elements through grouping.

Contemplating the Four Great Elements through Dispersion

Question: How does one contemplate the four great elements through dispersion?

Answer: Contemplate that the earth element arises from the “finest space-adjacent mote.” The source does not explain the division of that expression. Earth does not disperse because water combines it, does not become putrid because fire matures it, and turns because wind sustains it. Contemplate in this way.

The former teachers further said: when the earth element in the body of an average person is pulverized into dust, it amounts to one hu and two sheng. When combined with water, it amounts to six sheng and five ge. Fire then matures it, and it rises and revolves following wind. The first quantity expressly belongs to the bodily earth element; the second to earth after combination with water. Both remain with their source units.

In this way one contemplates the elements through dispersion.

Contemplating the Four Great Elements through Non-Separation

Question: How does one contemplate the four great elements through non-separation?

Answer: The earth element is gathered by water, matured by fire, and sustained by wind; thus the other three elements combine. The water element dwells at the place of earth, is matured by fire, and sustained by wind; the source concludes, “thus gathered by the three elements.” The fire element dwells at the place of earth, is gathered by water, and sustained by wind; the source concludes, “thus matured by the three elements.” The wind element dwells at the place of earth, is gathered by water, and matured by fire; the source concludes, “thus sustained by the three elements.” The subject-object relations of the three conclusions are not fully clear, so the forms remain without being regularized.

The three other elements dwell upon earth. Gathered by water, the three do not disperse; matured by fire, the three do not become putrid; sustained by wind, the three can turn and “directly abide without dispersing.” How “turn,” “directly abide,” and “not disperse” group is unresolved.

Thus the four elements depend reciprocally upon one another and come to abide without dispersing. In this way one contemplates the elements through non-separation.

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Shi Huijing · Waken · The Path of Freedom · The Four Great Elements by Function, Grouping, Dispersion, and Non-Separation · Vernacular · Summer 2026

Contemplating the Elements through Conditions

Question: How does one contemplate the elements through conditions?

Answer: The treatise first says that “four causes and four conditions” give rise to the elements, then lists only four items: action, mind, time, and food. It does not distinguish whether the names “causes” and “conditions” both refer to this one list.

What is action? It means what is born of action. The four elements born of action are conditioned by two conditions, the arising condition and action condition; the remaining elements are conditioned by the support condition.

Mind means what is born of mind. The four elements born of mind are conditioned by six conditions: arising, co-arising, support, food, faculty, and existence. The passage on the remaining elements reads, “by a condition, by the support condition, by the existence condition, at the time of entering the womb, mind.” The first “by a condition” gives no name, and the attachment of the final phrase is unclear. It therefore remains unresolved without supplementation.

Material qualities are conditioned by seven conditions: co-arising, reciprocal, support, food, faculty, result, and existence. The final phrase reads “later-arising mind is initial arising,” and receives no further explanation here.

The body is conditioned by three conditions: later-arising, support, and existence. At this point the text says that this time is formed by time.

With respect to what is formed by time, the four great elements are conditioned by two conditions, arising and existence; the remaining elements by two, support and existence. The source next reads 此食從為食所成. Its syntax is irregular and is not explained here.

With respect to what is formed by food, the four great elements are conditioned by three conditions—arising, food, and existence—and the remaining elements by two, support and existence.

The source then again uses the four elements born of action as an example. The co-arisen elements reciprocally condition one another through four conditions: co-arising, reciprocal, support, and existence. The remaining elements are conditioned through support and existence. What is born of mind, time, and food is to be understood in the same way.

The four elements also condition one another. The earth element serves as a dwelling-place condition for the other elements, water as a binding condition, fire as a maturing condition, and wind as a sustaining condition.

In this way one contemplates the elements through conditions.

Contemplating the Elements through Characteristics

Question: How does one contemplate the elements through characteristics?

Answer: Hardness is the characteristic of the earth element, moisture of water, heat of fire, and cold of wind. In this way one contemplates the elements through characteristics.

Contemplating the Elements as Like and Unlike in Class

Question: How does one contemplate the elements as like and unlike in class?

Answer: Because of heaviness, earth and water belong to one class. Because of lightness, fire and wind belong to one class.

Water and fire are unlike: water can extinguish, while fire causes drying. Earth and wind are reciprocally unlike in class: earth obstructs, wind moves, and wind can destroy earth.

Again, the four elements can be reciprocally of one class because they are reciprocal conditions, or reciprocally unlike in class because of their own characteristics.

In this way one contemplates the elements as of the same and different classes.

Contemplating the Elements through One Nature and Diverse Natures

Question: How does one contemplate the elements through one nature and diverse natures?

Answer: The four elements born of action are one in nature insofar as they are born of action; they are diverse in nature with respect to their characteristics. What is born of mind, time, and food is to be understood in the same way.

The source next speaks of elements formed by four causes and conditions, saying of earth: “one in nature with respect to characteristic; with respect to cause, what are called diverse characteristics.” It then says, “In the same way, the wind element and fire element formed by four causes and conditions. The wind element is to be understood.” In this list, earth occurs once, fire once, wind twice, and water not at all. The received list remains without adding water or deleting wind.

The four elements are one in six respects: as elements, as great, as qualities, as impermanent, as suffering, and as not-self. They are diverse in characteristic, function, and action.

The source then says in order that through diversity of mind they become diverse, through diversity of time they become diverse, and through diversity of food they become diverse. A separate sentence says only “through diverse nature, they become diverse in nature,” without naming its basis. Then it gives diversity of place, birth, and destination.

In this way one contemplates the elements through one nature and diverse natures.

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Shi Huijing · Waken · The Path of Freedom · The Four Great Elements: Conditions, Characteristics, Similarity, and Difference · Vernacular · Summer 2026

Simile of the Skilled Puppet-Maker

Question: How does one contemplate through the element-puppet?

Answer: It is like a craftsperson skilled in making puppets. Using wood, the craftsperson makes a person with every bodily part complete, able to follow along and walk. Cords connect it inside, while clay is provisionally applied outside. Its visible form resembles a person; precious garments adorn it, and it appears as a man or woman. When a person pulls the cords, it walks or dances, leans or sits.

Applying the Simile to the Body

In the same way, this element-puppet is called a “body.” Initial defilement serves as the puppet-maker that constructs it. Its bodily parts are complete; sinews are its connecting cords, flesh its clay, skin its visible color, space its openings, and precious garments adorn it so that it is called man or woman. The source then says, “its 心事 is pulled by the wind element.” The exact meaning of 心事 is not explained here. The body therefore walks or stands, goes or comes, extends or contracts, speaks or says.

This element-puppet person co-arises with the consciousness element. Through conditions of sorrow and distress there arise sorrow, lamentation, pain, and distress; it also laughs or plays, or people pat one another on the shoulder, and so forth.

Food supports the element-puppet, and the life faculty sustains it. At the end of life, the element-puppet disperses. If action and defilements remain, a new element-puppet again arises. Thus element-puppets arise, their beginning unknown and their end unknown.

In this way one contemplates the elements through the element-puppet.

From the Element-Puppet into Name-and-Form and the Four Truths

Through this doorway and this practice, the meditator contemplates only this body as an element-puppet, without a being and without a life. The source then reads: “At that time one contemplates through the affairs of the elements, 以生心數法受想行識.” What can be established is that affairs of the elements are mentioned first and feeling, perception, formations, and consciousness are then listed. 心 is the Taishō reading; four witnesses have 以, which affects whether 心數法 forms an expression. The attachments of 觀以 and 以生 to what follows remain unresolved, so no definite causal construction is supplied.

Having contemplated name-and-form, the meditator sees name-and-form as suffering and craving as the arising of suffering; contemplates the cessation of craving as the cessation of suffering; and contemplates the eightfold right path as the fulfillment of the cessation of suffering.

Seeing the Faults of Suffering and the Virtues of Cessation

Having extensively contemplated the four truths, the meditator sees the faults of suffering through impermanence, suffering, and not-self, continually attending without distraction. Through discernment, the meditator sees the virtues of the cessation of suffering as deep quiet and wondrous separation.

The meditator thus directly sees the faults of suffering and the virtues of cessation. The final sentence reads: “Rightly established in the faculties, powers, and awakening factors, 從行相心起證醍醐界.” It is certain that establishment in the faculties, powers, and awakening factors comes first and realization of the cream element appears at the end. How 從, 行相, 心起, and 證 divide and attach is not explained here.

(Contemplation of the four great elements is complete.)

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Shi Huijing · Waken · The Path of Freedom · The Element-Puppet Contemplation and the Four Truths · Vernacular · Summer 2026

Questions and Definition

Question: What is the perception of repulsiveness in food? What is its cultivation, characteristic, function, place, arousing, and virtue? How is it cultivated?

Answer: With respect to the food one eats and tastes, one attends to all of it as repulsive. The source then reads 彼想知正知; its exact syntax is not explained in this passage. This is called the perception of repulsiveness in food. For this perception to remain without distraction is called cultivation. Taking the faults of food is its characteristic, repugnance its function, and subduing craving for flavor its arousing.

Eight Virtues

It accomplishes eight virtues: first, knowing the perception of morsel food; second, knowing fulfillment of the five desires; third, knowing the material aggregate; fourth, knowing the perception of impurity; fifth, fulfilling cultivation of mindfulness of the body; sixth, drawing back from craving for flavor; seventh, departing from that mind; and eighth, tending toward a good destination and toward the cream.

General Method and Five Modes

To cultivate it, the beginning meditator enters a deeply quiet sitting place, gathers the whole mind, makes it undistracted, and attends to the food one eats and tastes as repulsive.

Many flavors are obtained through procurement, esteemed by pure people, complete in color and fragrance, and accounted highly valuable. Yet when such food enters the body, it changes into impurity: it becomes repulsive, putrid, and loathsome.

The perception of repulsiveness in food is cultivated in five modes: through procurement, dispersed use, place, flow, and aggregation.

Cultivating the Perception of Repulsiveness in Food through Procurement

Question: How is the perception of repulsiveness in food cultivated through procurement?

The meditator sees beings committing various evil actions for the sake of procuring food: killing and stealing. He also sees them undergoing various sufferings, including being killed and bound. He sees beings perform further evil deeds: begging, deceiving, and falsely displaying energy. Seeing food involved in these things, he arouses repugnance. Food is a cause for impure excrement and urine to overflow, and beings commit evil actions in this way.

He also sees renunciants dwelling in pure mountain forests fragrant with many flowers and resonant with birds and beasts. Some places are made by good people; some are in the countryside and fully adorned. Tree shade, woods, and water delight others; the ground is level, pure, and fine, without unevenness; people marvel at it, and it is free of clamor. This is a place where renunciants cultivate awakening, equal to a Brahmā dwelling. Dwelling there without greed or attachment, they continually practice meditation and recitation and delight in cultivating wholesome matters. Yet to procure food they must take their bowls and enter homes for alms through cold, heat, wind, dust, mud, rain, and difficult mountains. Seeing this, the meditator arouses repugnance: food becomes impure, and excrement and urine flow out from it. These journeys arise from procuring food. Therefore such procurement is to be relinquished and the foremost pleasure sought.

He further sees renunciants who, in order to gather alms, move among horses, elephants, and fierce beasts, through places with dogs and wild boars, into the presence of evil people, or through unclean places where they tread in mud and excrement. At another’s door they stand silently for a short time, covering the body with their robe, uncertain whether they will receive morsel food. At times they see that food resembles dog food and become repelled by it. This procurement of food is most loathsome. What use is procurement? It is only begging from others.

In this way one cultivates the food-repulsiveness perception through procurement.

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Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Overview and Procurement · Vernacular · Summer 2026

Cultivating the Perception of Repulsiveness in Food through Dispersed Use

How is the perception of repulsiveness in food cultivated through dispersed use?

The meditator sits down to eat the food previously obtained through procurement. It is mixed with 濕鮭 and softened. The hand serves as a winnowing basket, the mouth as a mortar, the lips gather it, the teeth serve as a pestle, and the tongue turns it over. It is mixed together with what the source writes as 涎唾淡血 and becomes utterly repulsive, like a dog’s vomit, unfit to be seen. The source does not explain how 涎唾淡血 divides into items. The graph 淡 is the Taishō reading; four witnesses read 痰. The exact meaning of 濕鮭 is also unexplained in this passage.

In this way one cultivates the perception of repulsiveness in food through dispersed use.

Cultivating the Perception of Repulsiveness in Food through Place

Question: How is the perception of repulsiveness in food cultivated through place?

Answer: The food is swallowed into the belly. The source then reads “mixed with impurity, dwelling in 生熟藏”; where the sentence divides after “mixed” cannot be determined here. A hundred kinds of worms consume the food, warmth matures it, and it becomes a foremost repulsive thing, like human vomit placed in an unclean vessel.

In this way one cultivates the perception of repulsiveness in food through place.

Cultivating the Perception of Repulsiveness in Food through Flow

Question: How is the perception of repulsiveness in food cultivated through flow?

Answer: Warmth matures the food, which mixes with new and old impurities like wine placed in a broken cup. It then flows throughout the entire body and into the vessels, interstices, face, and eyes. The source runs “nine openings, ninety-nine thousand pores, all filled by the flow” together; whether “nine openings” and “ninety-nine thousand pores” should be read separately cannot be determined here.

The food flows into five portions: one portion is eaten by worms, one is consumed by fire, one supports the body, one becomes urine, and one “becomes 體.” The expression 成體 is not explained in this passage.

In this way one cultivates the perception of repulsiveness in food.

Cultivating the Perception of Repulsiveness in Food through Aggregation

Question: How is the perception of repulsiveness in food cultivated through aggregation?

Answer: This flowing food forms the body, head-hair, body-hair, nails, and so forth, and causes one hundred and one bodily parts to arise. If it does not become a flow, it causes one hundred and one illnesses and afflictions to arise.

In this way one cultivates the perception of repulsiveness in food through aggregation.

Conclusion

Through this doorway and this practice, the meditator cultivates the perception of repulsiveness in food and comes to abide in repugnance toward food. The source next reads “through repugnance, 自在心, becomes undistracted.” How “through repugnance,” “自在 mind,” and “becomes undistracted” divide and attach is not explained here. The following sentence states separately: when the mind is undistracted, the hindrances cease, the jhāna factors arise, and access jhāna comes to abide.

(The perception of repulsiveness in food is complete.)

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Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Dispersed Use through Aggregation · Vernacular · Summer 2026

Supplement on the Two Formless Bases

The base of nothingness and the base of neither-perception-nor-non-perception are as taught in the kasiṇa doorway of the first ground. This passage gives only that one backward reference and raises no further question and answer.

Concluding Verses

The treatise then gives verses.

The first line reads: “The meditator’s field of practice; what has been taught is only 面形.” The expression 面形 is not explained in the verse. It therefore remains in its source form rather than being assigned one settled meaning.

The second line reads: “Like a person skilled in showing the way, 波利弗多國.” The line presents a person skilled in showing the way as a comparison. The verse does not explain what 波利弗多國 denotes or how it is grammatically related to the first half of the line.

The third line juxtaposes the brief and the extensive. It says that from the brief statement one can know the extensive and understand what comes before and after.

The fourth line reads: “Constantly contemplate 如非如; here it has been explained extensively.” The meaning of 如非如 is unresolved and remains in its source form. What can be established is that the same line states both constant contemplation and “here it has been explained extensively.”

The fifth line says: “Thus, the characteristics being complete, all those virtues.” The sixth says: “They should be distinguished in accordance with the Dhamma—the fields of practice in the Path of Freedom.” The verse begins with “the meditator’s field of practice” and ends with “the fields of practice in the Path of Freedom.”

Chapter Conclusion

The Chapter of Thirty-Eight Practices is complete.

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Shi Huijing · Waken · The Path of Freedom · The Bases of Nothingness and Neither-Perception-nor-Non-Perception, and the Chapter Conclusion · Vernacular · Summer 2026